to intreat for thee and they haue informed me that thou hast bene a very honest a quiet neighbor amongest them and I thincke it be Gods will that I should deliuer thee before my Lorde come home For if he come and thou go home againe I will be burned for thee for I knowe his minde already in that matter Lith I geue you hearty thankes for your gentlenesse and my neighbours for their good report Chauncellour Lithall if thy neighbours will be bounde for thy foorth comming wheÌ„soeuer thou shalt be called for and also thou wilt be an obedient subiect I shal be content to deliuer thee Neighbours If it please your woorship we will be bounde for him both in body and goodes Chauncellour I will require no such bond of you but that two of you will be bound in 20. pound a peece that he shal come to aunswere when he shall be called Lithall Where finde you maister Chancelloure in all the Scripture that the Churche of God did binde any manne for the profession of his faithe whiche profession you haue heard of me that all oure iustification righteousnesse and saluation commeth onely and freely by the merites of our Sauiour Iesus Christe and all the inuentions workes of men be they neuer so glorious be all together vaine as the wise man sayeth Chauncellour Loe where he is now I put no such matter to you for in that I beleeue as you doe but yet S. Iames sayth that a man is iustified by woorkes Lithall Sainte Iames spake to those that boasted themselues of faithe and shewed no woorkes of faith But O maister Chauncellour remember I praye you howe all the promises and Prophesies of the holy Scripture euen from the firste promise that God made to Adam and so euen to the latter ende to the Reuelation of Sainte Iohn doe testifie that in the name of Iesus and onely by hys merites all that beleeue shal be saued from all their sinnes and offences Esay sayeth I am founde of them that sought mee not and am manifest to them that asked not after mee but against Israel he sayeth All daye long haue I stretched oute my hande to a people that beleeue not And when the Iayler asked S. Paule what he shoulde doe to be saued the Apostle sayde Beleeue in the Lorde Iesus and thou shalt be saued and all thy housholde Againe S. Iohn sayeth in the Reuelation that there was none neither in heauen nor in earth neither vnder the earth that was able to open the booke nor the seales therof but onely the Lambe Iesus our onely Sauiour And S. Paule sayth With one offering hath he made perfecte for euer them that are sanctified Chaunc With vaine glory you reherse much Scripture as al the sort of you do but you haue no more vnderstanding then a many of sheepe But to the purpose Will you that your neighbors shall enter into boÌ„ds for you or not Lith By my minde they shall not Wherfore I desire you that you would not binde me but let me serue God with my conscience freely For it is wrytten They that leade into captiuitie shall goe into captiuitie and they that strike wyth the sworde shall pearish with the sworde Also it is wrytten in the Gospel of our Sauiour Iesus Christ that who so doeth offend one of these little ones whych beleeue in mee it were better for him that a milstone were hanged about his necke and that he were cast into the depth of the sea Of the which I am assured by his holye spirite that I am one Wherefore be you well assured that such mercy as you shew vnto you shall be shewed the like Chaunc You are a mad man I would not binde you but that I must needes haue somewhat to shewe for your deliueraunce Then he called ij of my neighbours Thomas Daniel and Saunders Maybe which offered themselues to be bounde and called me before them and sayd I haue a letter of his own hand wryting with his name and seale at it with a booke also againste the Regiment of women for the which I coulde make him to be hanged drawen quartered but on my faith I will him no more hurt then I meane to mine owne soule Lith I desire you that be my neighbours and frends that you wil not enter into bondes for me for you knowe not the danger therof neither I my selfe It goeth against my conscience that ye should so doe Chaunc Why I wil not binde you to do any thing against your conscience Neighbours Then they made the bonde and sealed to it and willed me that I shoulde seale to it also and I saide that I would not neither could I obserue the bond and therfore I would not set too my hand Chaunc It is pitie that thou hast so much fauour shewed thee yet for these honest mens sake I wil discharge thee Notwithstanding all these dissembling woords of maister Darbishire pretending for fauoure of his sureties to set him at libertye it was no suche thing nor anye zeale of charitie that mooued him so to do but onely feare of the time vnderstanding the daungerous and vnrecouerable sicknesse of Queene Mary which then began somwhat to asswage the cruel proceedings of thesâ— persecutors wherby they durst not do that they would for els Lithall was not like to haue escaped so easily Edward Grew MOreouer there was one Edward Grewe priest and Appline his wife compelled to flie from theyr dwelling at a Towne called Broke and the man being verye aged trauailed abroade to keepe a good conscience At the last he was taken and laid in Colchester Castle where he remained till Quene Elizabeth came to her regal seat and by the alteration of Religion he was deliuered His wife good womaÌ„ was in great care for him and to her power did what she could to succour him William Browne WIlliam Browne Parson of Little Stanham in the Countie of Suffolke made a Sermon in the sayde Towne incontinently after the buriall of our good King Edward and in his sermon he sayde there goeth a report that our good king is buried with a Masse by the Bishop of Winchester he hauing a miter vpon his head But if it were so sayeth hee they are all traitours that so doe because it is bothe againste the truthe and the lawes of thys realme and it is greate Idolatrie and blasphemie and against the glory of God and they are no frends neither to God the king nor yet vnto the realm that so do For this his preaching one Robert Blomefielde an aduersarye to the truth being then constable of the sayd towne and bailâ—â—se vnto sir Iohn Ierningham knight the chiefe lord of the towne immediatly rode foorth brought home with him one Edward Goulding which was then vnder sheriffe Syr Thomas Cornewalis being then high sheriffe So the sayd Golding and Blomfield sent for certaine men of the sayd Towne and examined
to come which fleshe and bloud can not comprehend Being in the middest of my sweete rest it seemed me to see a great beautifull Citie all of the colour of Azure and white foure square in a marueilous beautifull composition in the middest of the skie the sight whereof so inwardly comforted me that I am not able to expresse the consolation I had thereof yea the remembrance thereof causeth as yet my hart to leape for ioy and as charitie is no churle but would others to bee pertakers of his delight so mee thought I called to others I cannot tel whom whiles they came and we together beheld the same by and by to my great griefe it vaded away This dreame I thinke not to haue come of the illusion of the senses because it brought with it so much spirituall ioy and I take it to be of the workyng of Gods spirite for the contentation of your request as he wrought in Peter to satisfy Cornelius Therfore I interprete this beautifull Citie to be the glorious Church of Christ and the appearance of it in the skie signifieth the heauenly state thereof whose conuersation is in heauē and that according to the Primitiue Church which is now in heauen men ought to measure and iudge the church of Christ now in earth for as the Prophet Dauid sayth The foundations thereof be in the holy hils and glorious thyngs be spoken of the city of God And the maruelous quadrature of the same I take to signifie the vniuersal agreement in the same and that all the Church here militant ought to consent to the Primitiue Church throughout the foure parts of the worlde as the Prophete affirmeth saying God maketh vs to dwell after one maner in one house And that I conceyued so wonderfull ioy at the contemplation therof I vnderstand the vnspeakeable ioy which they haue that bee at vnitie wyth Christes Primitiue Church For there is ioy in the holye Ghost and peace which passeth all vnderstanding as it is written in the Psalmes As of ioyful persons is the dwelling of all them that be in thee And that I called others to the fruition of this vision and to behold this wonderfull city I conster it by the will of God this vision to haue come vppon me musing on your letter to the ende that vnder this figure I might haue occasion to mooue you with many others to behold the Primatiue church in all your opinions concernyng fayth and to conforme your selfe in all poynts to the same which is the piller and stablishment of truth and teacheth the true vse of the sacraments and hauyng with a greater fulnesse then we haue now the first fruits of the holy Ghost did declare the true interpretatiō of the scriptures accordyng to all veritie euen as our Sauiour promised to send them an other comforter whiche should teach them all truth And since all truth was taught reuealed to the Primitiue church which is our mother let vs all that be obedient children of God submit our selues to the iudgement of the Church for the better vnderstanding of the Articles of our faith and of the doubtful sentences of the scripture Let vs not go about to shew in vs by followyng any priuate mans interpretation vpon the word an other spirite then they of the Primitiue Church had least we deceyue ourselues For there is but one fayth and one spirit which is not contrary to hymselfe neyther otherwyse now teacheth vs then he did then Therefore let vs beleue as they haue taught vs of the Scriptures and be at peace with them accordyng as the true Catholicke Church is at this day and the God of peace assuredly will be with vs deliuer vs out of all our worldly troubles and miseries make vs partakers of their ioy and blisse through our obedience to sayth with them Therefore God commaundeth vs in Iob to aske of the elder generation and to search diligently the memory of the Fathers For we are but yesterdayes children and be ignorant and our dayes are like a shadowe and they shall teach thee sayth the Lorde and speake to thee and shall vtter wordes from their hartes And by Salomon w◠are commaunded not to reiecte the direction of our mother The Lorde graunt you to direct your steppes in all thinges after her and to abhorre all contention with her For as S. Paule writeth If any man be contentious neither we neither the Church of God hath any such custome Hitherto I haue shewed you good brother S. my iudgement generally of that you stande in doubt and dissent frō others to the which I wishe you as myne owne harte to be conformable and then doubtles you can not erre but boldly may be glad in your troubles and triumph at the houre of your death that you shall dye in the Church of God a faythfull Martyr and receiue the crowne of eternall glory And thus much haue I written vpon the occasion of a vision before God vnfayned But that you may not thinke that I goe about to satisfie you with vncertain visions onely and not after Gods word I will take the ground of your letter and specially answere to the same by the scriptures and by vnfallible reasons reduced out of the same proue the Baptisme of Infantes to be lawfull commendable and necessary whereof you seeme to stand in doubt In deed if you looke vppon the papisticall Synagogue onely which hath corrupted gods word by false interpretations and hath peruerted the true vse of Christes sacraments you might seeme to haue good handfast of your opinion agaynst the Baptisme of Infants But forasmuch as it is of more antiquitie and hath his beginning from gods worde and from the vse of the Primatiue Church it must not in respect of the abuse in the popish Church be neglected or thought not expedient to be vsed in Christs church Auxentius one of the Arrians sect with hys adherentes was one of the first that denied the Baptisme of children and next after hym Pelagius the heretike and some other there were in S. Bernardes tyme as it doth appeare by hys writyngs and in our dayes the Anabaptists an inordinate kynd of men stirred vp by the deuill to the destruction of the Gospel But the Catholike truth deliuered vnto vs by the Scriptures playnly determineth that al such are to be baptised as whom God acknowledgeth for hys people and voucheth them worthy of sanctification or remission of theyr sinnes Therefore since that Infants be in the number or scroll of Gods people and be partakers of the promise by theyr purification in Christ it must needes follow thereby that they ought to be baptised as well as those that can professe their fayth For we iudge the people of God as well by the free and liberall promise of GOD as by the confession of fayth For to whome so euer God promiseth hymselfe to be theyr God whom
heretofore duryng the raygne of the Queenes Maiestie aforesayd refused and so now doth refuse to come and heare Masse and to receiue the sacramente of the Aultar as they are now vsed and ministred in thys Churche of Englande because he saith that concerning the Masse he cannot bee perswaded in hys conscience that the sacrifice pretended to bee in the same is agreeable to Gods word or mayntaynable by the same or that wythout deadly offence he cannot worshyp the body and bloud of Chryst that is pretēded to be there And as concerning the sacrament of the Aultar this Examinate sayth that he heretofore duryng the sayd raygne hath refused and nowe doth refuse to receiue the same as is nowe vsed in thys Churche of Englande because it is not vsed accordynge to the institution of Chryste but bothe in a straunge tongue and also not ministred in bothe kyndes and besides that contrary to Gods worde it is there taughte that the thynge there minystred is to bee adored as the reall and true bodye of Chryste And furthermore this Examinate saythe that duryng the sayd raygne he hath not bene confessed to the Prieste nor receaued absolution at hys handes because hee is not bound by Gods word to make auricular confession Bartlet Greene. Many other sondrye conferences and publicke examinations they brought hym vnto But in the end seeyng hys steadfastnesse of faythe to bee suche as agaynst the whiche neither the threatninges nor yet their flattering promises could preuayle the xv day of Ianuary the Bishop caused him with the rest aboue named to be brought into the Consistory in Paules where being set in hys Iudgement seate accompanied with Fecknā then Deane of the same church and other his Chaplaines after he had condemned the other sixe he then called for Bartlet Grene began with these or the like wordes Honourable audience I thinke it best to open vnto you the conuersation of this man called Bartlet Greene. And because you shall not charge me that I go aboute to seeke any mans bloud here you shal heare the Councelles letters which they sēt with him vnto me The effect wherof is that where hee had bene of long time in the Tower of London for heresie they haue now sent him vnto me to be ordered according to the lawes therefore prouided And now to thee Bartlet Greene I propose these ix articles Then he read the Articles aboue mentioned whiche were generally obiected to all these seuen prisoners to wit Thomas Whittell Iohn Tudson Iohn Went Thomas Browne Isabell Foster Ioane Lashforde Bartlet Greene. But when M. Greene woulde haue aunswered them particularly he was putte to silence with promise that he should haue time to aunswere sufficiently and therfore the Byshoppe proceeding sayd that when Greene came first to his house he desired to haue thee bookes of the ancient Doctors of the Churche to read whiche hee sayd hee graunted him Whereunto Greene aunswered and sayde that if the Doctours were with indifferēt iudgement weighed they made more a greate deale wyth hym then they did with them Feck Upon which wordes Fecknam Deane of Paules stoode vp and marueiling why hee sayd so asked hym if he would be content to stand to the iudgemente of the Doctours Greene. Greene then sayd that he was content to stād to theyr Doctours iudgement Feck I will then propound vnto you quoth Feck the Doctours and interprete them your selfe So hee alledged a place of Chrisostome ad popul Antioch whiche was this Elias ascendens melotem suum post se reliquit Christus verò ascendens carnem suam assumpsit eandem post se reliquit and he demaunded Greene how he vnderstoode the place Greene. Then Greene prayed him that he would confer the Doctours saying together and therefore alledged the same Doctour agayne writing vpon the 1. Cor. 10. An non est panis quem nos benedicimus communicatio corporis Domini Non ne est Calix c. Whereby hee prooued that this Doctour called this sacrament but a signe of the Lordes body Many other wordes of brobation and denyal were betwixe them Feck At last Fecknam demaunded of hym how longe he had bene of his opinion For M. Greene said hee you confessed once to me that when you were at Oxforde at schoole you were called the rankest papist in that house being compelled to go to the lecture of Peter Martyr you were conuerted from your old doctrine Greene. And Greene confessed the same Feck Then agayne he sayd that Greene told him that the sayd Peter Martyr was a Papist in his first comming to Oxford Whereupon he made an exclamation and praied the people to consider howe vayne his doctrine that he professed was whiche was grounded vppon one man and that vpon so vnconstāt a man is Peter Martyr whiche perceiuing the wicked intent of the Counsel was content to please them and forsake the true and Catholicke fayth Greene. Greene sayd that hee grounded not his fayth vpō Martir nor any other nor did beleue so because martyr beleued the same but because that he hadde heard the Scriptures and the Doctours of the Church truely and wholesomely expounded by him neyther had he anye regard of the man but of the word which he spake And further he sayd that he heard the sayde M. Peter saye often that he had not as yet while he was a papiste read Chrysostome vpon the x. to the Corinthes nor many other places of the Doctours but when he had read them and wel considered them he was content to yelde to the Doctours hauing first humbled himselfe in prayer desiring God to illuminate hym and bring him to the true vnderstandyng of the scripture Whiche thinge sayde Greene if you my Lorde would doe I doe not doubt but God woulde open your eyes and shewe you his truthe no more then I doe doubt hys wordes be true that sayth Aske and it shall be geuen to you knocke and it shall be opened vnto you c. Feck Then Fecknam asked him what he thoughte of this article Sanctam ecclesiam catholicam Greene. And Greene aunswered that hee dyd beleeue one holye and vniuersall Churche throughoute all the worlde Feck Then Fecknam sayd that he woulde sayne haue a sure marke and token whereby hee might knowe thys Churche and therefore he prayed Greene to define vnto him this church Greene. Greene answered that his Church dyd agree in veritie of the true doctrine of Christ and was knowne by the true administration of hys sacramentes Feck Whereupon Fecknam sayd that he would proue the Church wherof he was to be neuer agreeyng in doctrine but alwayes to haue bene in controuersie in theyr religion For sayd he Luther and Zwinglius coulde neuer agree in theyr writinges or sayinges nor Oecolampadius with Carolostadius nor Caralostadius wyth eyther Zwinglius or Luther c. for Luther writing vppon the sacrament of the aultar said that in hoc pane vel
will make so long as the Lord for our sinnes will suffer you to prosper and vntill the tyme that your own iniquitie be full ripe But then be you sure the Lord will sit in iudgement vpoÌ„ you as well as you do now vpon his Saints and will reward you according to your deseruings to whoÌ„ with my whole hart I coÌ„mit my cause and he will make auÌ„swere for me when the full time of my refreshing coÌ„meth In the meane space I will keepe silence with this that I haue sayd trusting that I haue sufficiently discharged my conscience in coÌ„fessing my faith and Religion to you declaring of what Churche I am euen of the Catholicke Church of Iesus Christ which was well knowne to be here in Englande in oure late good kinges dayes by two speciall tokens whiche cannot deceiue me nor suffer me to be deceiued that is to say the pure preaching of his holy worde and the due administration of the holy sacramentes whiche is not to be seene in your Romysh Churche and therefore it cannot iustly bee called the Churche and spouse of Christ. I beleeue in the holy Trinitie and all the other Articles of the Christian faythe contayned in the three Creedes and finally all the Canonicall scripture to be true in euery sentence And I detest all sectes bothe of the Arrians and Anabaptistes or anye other that deuide themselues from the true Churche of Christe whiche is his misticall bodye the grounde and piller of trueth and the very house of the liuing God And if for these thinges you take away my life make your selues gilty of my bloud you may for I am in your handes as the sheep brought to the shambles abiding the grace of the Butcher And bee you sure youre iudgement sleepeth not but when you cry peace peace and all is safe then shall your plagues begin like the sorrow of a woman traueling with childe according to Christes infallible promise This kynde of aunswere my deare heart it shall bee beste for you to make and by Gods grace I doe entend to take the same order my selfe in time to come when the Lorde shall vouche me worthy of that great dignitie whereunto hee hath called you And if they shall laugh you to scorne as I know they will saying thou art a foole and an vnlearned assehead and art able to make aunswere to nothing c. care you not for it but stil committe your cause vnto God who will make aunswere for you and tell them that they haue bene aunswered agayne and agayn of diuers godly and learned men but all will not helpe for you haue one solution of all manner of questions euen a fayre fire fagots this will be the ende of your disputations Therefore I pray you to trouble me no more but doe that whiche you are appoynted when God shall permit the time I am no better then Christe his Apostles and other of my good brethren that are gone before me This kinde of aunswere will cut their combes moste and edifie the people that stand by so that the same bee done coldly with sobrietie meekenes and patience as I hearde say oure sweete brethren Thomas Harland and Iohn Oswalde did at Lewes in Sussex to the great reioycing of the children of God that were in those parties and I heare saye that they were dissolued from this earthly Tabernacle at Lewes on saterday last and were condemned but the Wednesday before so that wee may perceaue the papistes haue quicke worke in hande that they make suche haste to haue vs home to our heauenly father Therefore let vs make our selues ready to ride in the fiery chariot leauing these sory mantels and old clokes behinde vs for a little time whiche God shall restore vnto vs agayne in a more glorious wise My good brother Harry you shall vnderstande that bragging Iohn T. hath begiled hys keepers who trusted hym to well and is runne awaye from them and hathe broughte the poore men into gaeat daunger by the same The one of them is cast by the Counselles commaundemente into the gatehouse at Westminster the other is fled foorth of the Countrey for feare Thus you may see the fruites of our free will men that made so much boast of their owne strength But that house whiche is not builded surely vppon the vnmoueable rocke will not longe stand agaynst the boystrous windes and stormes that blowe so strongly in these dayes of trouble But my dearely beloued brother blessed be God for you such as you be whiche haue played the partes of wise builders You haue digged downe past the sande of youre owne naturall strengthe and beneath the earth of your owne worldly wisedome are now come to the hard stone and vnmoueable Rock Christ who is your onely keeper and vpon him alone haue you builded your fayth most firmely without doubting mistruste or wauering Therefore neither the stormes nor tempestes wyndes nor weathers that Sathan and all his wily workemen canne bring agaynst you with the verye gates of hell to helpe them shall euer be able once to moue your house much lesse to ouerthrow it for the Lorde God hymselfe and no man is the builder thereof and hath promised to preserue and keepe the same safe for euer Vnto his moste mercifull defence therefore I doe hartily committe you and all your good company desiring him for his sweete sonne Iesus Christes sake to confirme and strengthen you all that you may be constant vnto the verye ende that after the finall victory is once gotten you may receiue the immeâ—cessible crowne of glorye of Gods free gifte through hys great mercye in Iesus Christe our onely Sauiour To whome with the Father and the holy Ghost be all honour glory praise thankes power rule and dominion for euer and euermore Amen The blessing of God be with you all Iohn Careles ¶ To my most deare and faythfull brother T. V. THe euerlasting peace of GOD in Iesus Chryste the continuall ioye and comfort of hys most pure holy and mighty spirit wyth the increase of fayth and liuely feeling of hys mercy bee with you my deare hart in the Lorde and faythfull louing brother T. V. to the full accomplishing of that good work which he hath so graciously begonne in you that the same by all meanes may be to the setting forth of his glory to the coÌ„moditie of his poore afflicted congregation and to the sweete comfort and quietnes of your conscience in him now and euermore Amen With suche due honour loue and reuerence as it becommeth me to beare vnto the sweete sayntes and dearely beloued children of God I haue me most hartily commended vnto you my deare brother V. with all earnest and faythfull remembrance of you in my dayly prayers thanking God right hartily that you doe likewise remember me in yours assuring you that my poore hart doth dayly feele great consolation thereby GOD onely haue the prayse for the same and
triall of the text Winch. And then when the bish of Winchester sawe that I cared not whether of the Translations I had he stoode vp thinking to beguile some simple man that had a booke there bad him that had an English Testament to bring it in that he might get some hold at him that should bring a testament but God disappointed him therof so he flue away from his matter and began to raile vpon me said my subtill Arguments shuld not serue for if I would not answer directly I should neuerthelesse be excommunicated for sayd he I see a madde â—oy in thine head thou gloriest muche in thy talke and thinkest nowe the people are come about thee that thou shalt encourage them with thy constant heretical opinion For the last day when thou wast before me vpon Sonday in s. Mary Oueries church thou there reprouedst my sermon haddest a thousand by thee at the lest to bid God strengthen thee but now let me see him here that dare open his mouth to bid God streÌ„gthen thee he shall die the death that thou shalt die Grat. To that I answered my Lord I know your crueltie doth extend more largelier then your pity Good experience so I haue to say for you kepe men in prison â— yeare or two taking their bookes from them permitting theÌ„ not so muche as a Testament to looke vppon for theyr soules comfort the which all men oughte to haue and so you entreat them more like brute beastes then Christen men Winch. No syr we will vse you as we will vse the childe for if the childe will hurte himselfe with the knife we will kepe the knife from him So because you wil damne your soule with the woord therefore you shall not haue it Grat. My lord a simple argument you bring for to maintaine and couer your fault Are you not ashamed to make the woord the cause of our damnation I neuer knew any man but only you that did not affirm our sinnes to be the cause of our damnation and not the word as you say and therfore if your Argument be good then this is good also Because that some men do abuse drinke therefore the benefite of drinke should be taken from al men or any other such like good gift Winch. My lordes here we lose much time for this felow is peruerse speaking nothing but sophistrie and peruerse questions so that we can get no aduantage vpon him Then spake my Counterfait Ordinarie as one halfe a sleepe al this while yet somwhat with hast when he was awaked he began to tell his tale and sayde Counterf Read these articles against him once more and if he wil not answer them take him vpon his first words That which I said that I haue said Winch. Then the Bishop of Winchester began to reade them againe Grat. But I sayd vnto him I would not aunswere them because they were none of mine examinations but obiections of their owne making because they would haue my bloud But yet I said if they would set the lawe a part I would talke my conscience freely to them Counterf Then my counterfet Ordinarie began to speake againe charging mee with the saying of S. Peter that I should render account of such hope as was in me Grat. So can I do and yet shal I not please you for here I now render my hope as S. Peter willeth me I beleue only in Iesus Christ to haue my saluatioÌ„ in him by him and through him but I perceiue you would haue me reÌ„der my faith in such sorte as you may haue my bloud and therfore you bring good Scriptures and euil apply them Win. Why this felow is peruerted we shal get no more at his hands then we haue already therfore lette vs pronounce sentence against him for we do but lose our time Grat. Nay good my lordes seeing you wil nedes haue my bloud let me say a little more for my selfe Upon sonday last wheÌ„ I was before you you preached this which was a truth agreeable to the doctrine of the apostle s. Iames and said If any maÌ„ thinke himself a religious man in the meane time seduce his toung or hys heart the same mans religion is a vain religion and so my lord you staÌ„ding there in the pulpit in the mean time seduced your toÌ„g to slander vs pore prisoners being there present in yron bondes burdening vs with the sect of Arrians and with the sect of HerodiaÌ„s and with the sect of Anabaptists and with the sect of sacramentaries with the secte of PelagiaÌ„s And when we stoode vp to purge our selues therof you saide you would cut out our tonges cause vs to be pulled out of the church by violeÌ„ce But there you gaue your selfe a shrewde blow for your toungue in the meane time slandered your neighbor For I my Lord wil geue my life against all these heresies the which you ther burdened vs withall euen as I will geue my life against that wherein I now stand before you And with that he was raging angry and caught my condemnation and said Win. Thou wilt graunt here no more but this word that I haue said I haue said and here I gather mater enough to condemne thee for this is a confirmation of all that thou hast heretofore said Grat. Then I answered If you can proue that euer any of mine examinatioÌ„s were written it were inough but you haue nothiÌ„g agaiÌ„st me but obiectioÌ„s of your own makiÌ„g Win. Haue at thee now If thou wil not yelde I wil pronounce sentence against thee and so he proceded forth onward apace curssing and banning in Latin so that I told him If the people might heare it in English they would thinke you an vncharitable bishop Grat. And then I said stay my Lorde and note what you doe for you haue neither temporall law nor spiritual here against me in any cause Then stepped foorth a gentleman said vnto my Lord take hede what you do for he doth hear say that you haue no title nor cause why you should condemne him Then the bish looked about him againe and asked me if I would recant I asked him whereof I should recant Then saide the bish are you there nay then I knowe what I haue to do and so he proceded forth in reading my condemnation And there was an other gentlemaÌ„ which began to snap and snatch at me and then said I I would God I had knowen this or euer I had come from home I would surely haue put on breeche and not had my skin thus torne And all this while the Bishop red foorth still At last his chaplains cried stop stop my Lord for now he will recant and then the bishop asked me againe And I answered sayd my lord my faith is grounded more stedfastly then to change in a momeÌ„t it is no proces of time can alter me vnles my faith
error for the key that openeth the locke to Gods mysteries and to saluation is the key of faith and repentāce And as I haue heard learned men reason S. Austine and Origen with others are of this opinion Then they reuiled him and laide hym in the stockes all the night Wherewith certaine that were better minded being offended with such extremity willed Allin to keepe his cōscience to him selfe and to folow Baruckes counsel in the 6. chap. Wherfore when ye see the multitude of people worshipping thē behinde and before say ye in your harts O Lord it is thou that ought only to be worshipped Wherewith he was perswaded to goe to heare Masse the next day and sodenly before the sacring went out and considered in the Churchyard with him selfe that suche a litle cake betwene the priests fingers could not be Christ nor a materiall body neither to haue soule life sinnewes bones flesh legs head armes nor brest and lamēted that he was seduced by the place of Barucke which his conscience gaue him to be no Scripture or els to haue an other meaning and after this he was brought againe before syr Iohn Baker who asked why he did refuse to worship the blessed Sacrament of the aultar Allin It is an Idol Collins It is Gods body Allin It is not Collins By the Masse it is Allin It is bread Collins How proouest thou that Allin When Christ sate at his last supper and gaue them bread to eate Col. Bread knaue Allin Yea bread which you cal Christes body Sate he stil at the table or was he both in their mouthes at the table If he were both in their mouthes at the table then had he two bodies or els had a fantasticall body which is an absurditie to say it Sir Iohn Baker Christes body was glorified and might be in mo places then one Allin Then had he more bodies thē one by your own placing of him Collins Thou ignorāt Asse the schoole men say that a glorified body may be euery where Allin If his body was not glorified til it rose againe then was it not glorified at his last supper and therefore was not at the table and in their mouthes by your owne reason Collins A glorified body occupieth no place Allin That which occupieth no place is neither God nor any thing els but Christes body say you occupieth no place therefore it is neither God nor any thing els If it be nothing then is your religion nothing If it be God then haue we iiij in one Trinitie which is the persone of the father the person of the sonne the person of the holy ghost the humane nature of Christ. If Christ be nothing which you must needes confesse if he occupie no place then is our study in vaine our faith prostrate and our hope without reward Collins This rebel wil beleue nothing but scripture How knowest thou that it is the scripture but by the church and so sayeth S. Austin Allin I cannot tell what Austine sayth but I am perswaded that it is Scripture by diuers arguments First that the law worketh in me my condemnation The law telleth me that of my selfe I am dāned and this damnatiō M. Collins you must find in your self or els you shal neuer come to repētance For as this grief sorow of cōscience wtout faith is desperation so is a glorious Romish faith wtout the lamentatiōs of a mās sins presūption The second is the gospel which is the power spirit of God This spirite sayth S. Paule certifieth my spirite that I am the sonne of God and that these are the Scriptures The thirde are the wonderfull woorkes of God which cause me to beleue that there is a God though we glorifie him not as God Rom. 1. The sunne the moone the starres and other his workes as Dauid discourseth in the xix Psalme declareth that there is a God and that these are the scriptures because that they teach nothing els but God and his power maiestie and might and because the scripture teacheth nothing dissonant from this prescription of nature And fourthly because that the woord of God gaue authoritye to the church in paradise saying that the seede of the woman should brast down the Serpents head This sede is the gospel this is al the scriptures and by this we are assured of eternall life and these words The seede of the woman shall braste the serpentes heade gaue authoritie to the church and not the church to the worde Baker I hearde say that you spake against priests and bishops Allin I spake for thē for now they haue so much liuing especially bishops archdeacons and deanes that they neyther can nor wil teach Gods woord If they had a 100. pounds a peece then would they apply their studie now they can not for other affaires Col. Who wil then set his children to schoole Allin Where there is now one set to schoole for that end there would be 40. because that one Bishops liuing deuided into 30. or 40. partes would finde so manye as wel learned men as the bishops be now who haue all this liuing neither had Peter or Paul any such reuenew Baker Let vs dispatch him he wil mar all Collins If euery man had a 100. pounds as he saith it wold make mo learned men Baker But our bishops would be angrye if that they knew it Allin It were for a common wealth to haue such bishoppricks deuided for the further increase of learning Baker What sayest thou to the Sacrament Allin As I sayde before Baker Away with him And thus was he caried to prison and afterward burned And thus much touching the particular storie of Edm. Allin and his wife Who with the v. other martyrs aboue named being vij to wit v. women and ij men were altogether burned at Maidstone the yere and moneth afore mentioned and the 18. day of the same moneth An other storie of like crueltie shewed vpon other 7. Martyrs burnt at Cant. 3. men and 4. women AMong suche infinite seas of troubles in these most dāgerous daies who can withhold himselfe from bitter teares to see the madding rage of these presented Catholickes who being neuer satisfied with bloud to maintaine their carnall kingdome presume so highly to violate the precise law of Gods commandements in slaying the simple pore Lambes of the glorious congregation of Iesus Christ and that for the true testimonie of a good cōscience in confessing the immulate gospell of their saluatiō What heart wil not lamēt the murdering mischief of these men who for wāt of worke do so wreke their tine on seely pore women whose weake imbecillitie the more strēgth it lacketh by natural imperfection the more it ought to be helped or at least pitied and not oppressed of men that be stronger and especially of Priests that should be charitable But blessed be the Lord omnipotent who supernaturally hath indued from aboue such
brought them ouer to sell for gaine D. Cooke Let her heade be trussed in a small line make her to confesse Martin The booke is called Antichrist and so may it be wel called for it speaketh against Iesus Christ the Queene And besides that shee hathe a certaine sparke of the Anabaptists for she refuseth to sweare vpon the iiij Euangelistes before a Iudge For I my selfe and M. Hussy haue had her before vs foure times but we can not bring her to sweare Wherfore my Lord Chauncellor would that shee should absteine fast for she hath not fasted a great while For she hathe laine in the Clincke a good while where she hath had too much her libertie Then said the bishop why wilt thou not sweare before a Iudge that is the right trade of the Anabaptists Eliz. My Lord I wil not sweare that this hand is mine No sayd the bishop and why Eliz. My Lorde Christ sayeth that what soeuer is more then yea yea or nay nay it commeth of euill And moreouer I know not what an oth is and therefore I wil take no such thing vpon me Then saide Cholmley xx pounde it is a man in a woman clothes xx pound it is a man Boner Thinke you so my Lord Cholm Yea my Lord. c. Eliz. My Lord I am a woman Bish. Sweare her vpon a booke seeing it is but a question asked Then said Cholmley I will lay twentie pounde it is a man Then D. Cooke brought her a booke commanding her to lay thereon her hande Eliz. No my Lorde I will not sweare for I knowe not what an oth is But I say that I am a woman and haue children Bish. That know not we wherefore sweare Cholmley Thou yll fauoured whore lay thy hande vpon the booke I will lay on myne and so he laied his hande vpon the booke Eliz So will not I mine Then the Bishop spake a woorde in Latine out of S. Paule as concerning swearing Elizab. My Lorde if you speake to mee of S. Paule then speake English for I vnderstand you not The bish I dare sweare that thou doest not Eliz. My Lord S. Paul saith that fiue wordes spoken in a language that may be vnderstand is better then manye in a foreine or strange tongue which is vnknowen Doctor Cooke Sweare before vs whether thou be a man or a woman Eliz. If ye wil not beleue me then send for women into a secrete place and I will be tried Cholm Thou art an ill fauored whore Then said the Bishop How beleeuest thou in the Sacrament of the altar Eliza. My Lorde if it will please you that I shall declare mine owne faith I will The bish Tell me how thou beleeuest in the sacrament of the altar Eliza. Will it please you that I shall declare my Faithe And if it be not good then teach me a better and I wil beleeue it D. Cooke That is well sayd declare thy faith Eliz. I beleeue in God the Father almighty the Sonne and the holy Ghost three persons and one God I beleue all the Articles of my Crede I beleeue al things wrytten in the holy Scripture and all thinges agreeable wyth the Scripture geuen by the holy Ghoste into the Churche of Christ set forth and taught by the church of Christ. I beleue that Iesus Christ the only sonne of God that immaculate Lamb came into the world to saue sinners that in him by him throughe him I am made cleane frō my sinnes and without him I coulde not I beleeue that in the holy sacrament of Christes body and bloud which he did institute and ordaine and left among his Disciples the nyght before he was betraied whē I do receiue his Sacrament in faith and spirite I do receiue Christ. Bish. No more I warrant you but the sacramēt of Christes body and bloud receiued but in spirit and faith wyth those heretiques Cholm Ah whoore spirite and faith whoore Eliz. This sacrament neuer man coulde or did make but only he that did which no man could do Mart. Then thou must allowe that grasse is a sacrament for who could make grasse but he only Eliz. Syr he hathe suffered and made a sufficient Sacrifice once for all and so hath he made hys Sacrament sufficient once for all for there was neuer man that could say Take eate this is my body that is broken for you but only Iesus Christ who had his body broken for the sinnes of the world which Sacrament he hath left here amongst vs for a testimonial of his death euen to the worldes ende Mart. Who taught thee this doctrine did Scorie Eliz. Yea Bishop Scorie and other that I haue heard Bish. Why is Scory Bishop now Eliz. If that doe offende you call him Docteur Scorie if yee will Roper I knew when he was but a poore Doctour Mart. What doe ye call Scorie Eliz. Our Superintendent Bish. Loe their Superindent Mart. And what are ye called Eliz. Christes congregation Bish. Lo Christes congregation I warrant you Doctor Cooke What liuing hath Scorie Eliz. Sir as farre as I do know he liueth by his owne for I know no man that geueth him ought Recorder Yes I warrant you he hath enough sent hym out of England Eliz. Syr I know no such thing Cholm Harke whore harke harke how I do beleeue Eliz. My Lord I haue tolde you my beliefe Cholmley Harke thou yll fauoured whoore howe I doe beleeue When the Priest hath spoken the wordes of Consecration I do beleue that there remaineth the very body that was borne of the virgine Marie was hanged on the crosse was deade and buried and descended into hell and rose againe on the thirde day and ascended to heauen and sitteth at the right hand of God The same body when the priest hath spoken the woords commeth down and when the priest lifteth vp his body on this wise he lifting vp his handes sayd there it is Eliz. I haue tolde you also how I do beleeue Mart. Away with her Cholmley Ah euill fauoured whore nothing but spirit and faith whore Mart. Away with her we haue more to talke withall Then was shee caried into the Colehouse and searched for bookes and then put into the stockhouse and her knife girdle and aporne taken from her The fifth examination before the Bishop of Londons Chancellour c. THen was she brought out of the stockhouse brought before the bishops Chauncellour who required of her what age shee was of Eliz. Sir fortie yeares and vpwardes The Chauncellour Why thou art a woman of a faire yeares what shouldest thou meddle with the Scriptures it is necessary for thee to beleeue and that is inoughe It is more sitte for thee to meddle with thy distaff then to meddle with the Scriptures What is thy beliefe I woulde heare it for it can not be good in that thou art brought into prison Eliz. Syr if it will please you to heare
hee shall not come before hee come to iudgement then how is he here present in your sacrament of the aultar Wherefore I beleeue that the humaine bodye of Christ occupieth no more but one place at once for when he was here he was not there ¶ The sixt examination before the sayd Chauncellor WHo sayd vnto her Woman the last tyme that thou wast before me our talke was concernyng the Sacrament Eliz. Sir true it is and I trust that I sayd nothyng that ye can deny by the scriptures Chanc. Yes thou wilt not beleeue that Christes fleshe is flesh in thy flesh Eliz. No sir God hath geuen me no such beliefe for it can not be found by the scriptures Chanc. Wilt thou beleue nothing but what is in the scripture Why how many Sacraments doest thou find in the Scripture Eliz. The church of Christ doth set forth twaine Chanc. I will as well finde seuen by the scripture as thou shalt finde twaine Eliz. Sir I talke not to you thereof but I saye that the church of Christ setteth out twaine I haue bene taught no more Chanc. What are those twaine Eliz. The Sacrament of Christes body and bloud and the sacrament of Baptise Chauncellour What sayest thou by the Sacramente of Wedlocke Eliz. I haue not heard it called a Sacrament but the holy estate of matrimony which ought to be kept of all meÌ„ that take it vpon them Chanc. How sayest thou by Priestes Is it good that they should marrie is it to be kept of them Eliz. I come not hither to reason any such matters for I am no Diuine and also it is no part of my faith Chanc. Can ye not tell ye shall tell or euer you go Eliz. Sir then must ye keepe me a good while for I haue not studied the scriptures for it Chaunc No why ye will not be ashamed to flee vnto the highest mysterie euen to the Sacrament at the first dashe and ye are not afrayd to argue with the best doctour in the lande Eliz. Gods mysteries I will not meddle with but all things that are written are written for our edification Chanc. What say ye by prayer for the dead is it not meete that if a mans friend be dead his friend coÌ„mend his soule vnto God Eliz. There is no Christian man that will commend hys friend nor his foe vnto the Deuill And whether it be good for him when he is dead or no sure I am that it is good when he is alyue Chaunc Then thou allowest not prayer to bee good for theÌ„ when they be dead lying in Purgatory Is it not meete that prayer be made vnto God for them Eliz. Sir I neuer heard in the Scriptures of Purgatory but in the scripture I haue heard of heauen and hell Chaunc Why ye haue nothyng but the skimmyng of the Scriptures Our auncient fathers could finde out in the bottome of the scriptures that there is a Purgatory Yea they could finde it in the new testament that a Priest shall take the Sacrament and go to the aultar and make an oblation and offer it vp euery day Eliz Sir that could neuer be found in the Bible nor Testament as farre as euer I could heare Chanc. Whome doest thou heare read either the Bible or Testament but a sorte of chismatikes bawdie Byshops and hedge Priests which haue brought into the Churche a stinkyng Communion which was neuer heard of in any place in the world but here in England whiche haue deceyued the king and all the Nobilitie and all the whole Realme Eliz. Sir it is a vile name that ye geue them all Chanc. Where are all the hedge knaues become now that they come not to their answer Eliz. Aunswer Sir why they haue aunswered both with the Scriptures and also with their bloud and then where were you that ye came not forth to answer in their times I neuer knew none of you that were troubled but twain and that was not for Gods worde it was for their disobedience Chaunc No I pray you did ye not knowe that we were killed hanged burned and headed Eliz. Sir I neuer knew that any of you euer was eyther hanged killed burned or headed Chanc. No did ye neuer heare that the Byshop of Rochester lost hys head for the supremacie of the Bishoppes of Rome Eliz Then he died not for Gods word Chaunc Well thou wilt beleeue nothyng but that which is written in Gods worde Where canst thou finde the Saboth written in the Scripture by the name of the Saboth For the right Saboth day I will prooue to be Saterday Or where canst thou finde the Articles of the Creede in the Scripture by the name of the Articles Or where canst thou find in the Scripture that Christ went downe into hell Eliz. What place or part in the scripture can ye finde for to disprooue any of these things Chaunc What priest hast thou lyen withall that thou hast so much Scripture Thou art some Priestes woman I thinke for thou wilt take vppon thee to reason and teach the best Doctor in all the land thou Eliz. I was neuer yet Prieests wyfe nor yet Priests woman Chanc. Haue I touched your conscience Eliz. No Sir ye haue not touched my conscience but beware ye hurt not your owne Chanc. Thou hast red a little in the Bible or Testament thou thinkest that thou art able to reason with a Doctor that hath gone to schoole thirtie yeares and before God I thinke if I had talked thus much with a Iewe as I haue done with thee he would haue turned ere this time But I may say by you as Christ sayd by Ierusalem saying O Ierusalem Ierusalem how ofte would I haue gathered thee together euen as a henne gathereth her chickens but thou wouldst not And so would we gather you together in one fayth but ye will not and therfore your owne bloude bee vpon your own heds for I can do no more but teach you Thou art one of the rankest heretikes that euer I heard for thou beleeuest nothyng but what is in the Scripture and therfore thou art damned Eliz. I do beleeue all thinges written in the scripture and all things agreeable with the scripture geuen by the holy Ghost into the church of Christ set forth and taught by the church of Christ and shall I be damned because I beleue the truth and will not beleeue an vntruth Then the Chancellor called the keper saying Clunie take her away thou knowest what thou hast to doe with her And so she departed and was brought agayne to the stockhouse and there she lay certaine dayes and both her hands maâ—acled in one iron and afterward was remooued into the Lollards Tower and there she remained with both her feete in the stockes and irons till the next tyme of examination ¶ The 7. examination before the Chancellor and the Bishops Scribe WHen she was
brought before the sayd Chancellour and the Scribe the Chancellor sayd vnto her Woman thou hast bene twise before me but thou I coulde not agree and here be certaine articles that my Lorde the B. of London would that thou shouldst make answer vnto which are these First how many Sacramentes thou doest allow Eliz. Sir as many as Christes Church doth allowe and that is twaine Then sayd the Scribe Thou wast taught 7. before K. Edwards dayes Chanc. Which two Sacraments bee those that thou doest allow Eliz. The sacrament of the body bloud of Iesus Christ and the sacrament of Baptisme Chaunc Doest thou not beleeue that the Pope of Rome is the supreme head of the Church immediately vnder God in earth Eliz. No sir no man can be the head of Christes Churche for Christ himselfe is the head and hys word is the gouernour of all that be of that Church where so euer they bee scattred abroad Chanc. Doest thou not beleeue that the Byshop of Rome can forgeue thee all thy sinnes hereticall detestable and damnable that thou hast done from thine infancie vnto this day Eliz. Sir the Bishop of Rome is a sinner as I am and no man can forgeue me my sinnes but hee onely that is without sinne and that is Iesus Christ whiche dyed for my sinnes Chanc Doest thou not know that the Pope sent ouer hys Iubilies that all that euer would fast and pray and go to the church should haue their sinnes forgeuen them The Scribe Sir I thinke that she was not in the Realme then Chanc. Hast thou not desired God to defend thee from the tiranny of the Bishop of Rome and all his detestable enormities Eliz Yes that I haue Chanc. And art thou not sory for it Eliz. No sir not a whit Chanc. Hast thou not sayd that the Masse was wicked the sacrament of the aultar most abhominable Eliz Yes that I haue Chanc. And art thou not sory for it Eliz. No sir not a whit Chanc. Art thou content for to go to the Church and heare Masse Eliz. I will not goe to the church either to Masse or Mattins till I may heare it in a tong that I can vnderstand for I will be fed no longer in a strange language And alwaies the Scribe did write euery of these articles as they were demanded and answered vnto Then the Scribe asked her from whence she came The Chauncellor sayd this is she that brought ouer all these bookes of heresie and treason Then sayd the Scribe to her Woman where haddest thou all these bookes Eliz. I bought them in Amsterdam and brought them ouer to sell thinking to gayne thereby Then sayd the Scribe what is the name of the booke Eliz I cannot tell The Scribe Why wouldst thou buy bookes and knowe not their names Then sayd Cluny the keeper Sir my L. Bishop did sende for her by name that she should come to Masse but she would not Chanc. Yea did my Lord send for her by name and would she not go to masse Eliz. No sir I will neuer go to masse till I do vnderstand it by the leaue of God Chanc. Understand it why who the deuill can make thee to vnderstand Latine thou beyng so old Then the Scribe commaunded her to set to her hande to all these sayd thyngs Elizabeth sayd sir then let me heare it read first Then sayd the Scribe M. Chauncellor shal she heare it read Chanc. Yea let the heretike heare it read Then she heard it read and so she set to her hand ¶ The eight examination before the Bishop WHen she was brought before the B. he asked the keper is this the woman that hath the three children And the keeper sayd yea my Lord. Bish. Woman here is a supplication put vnto my handes for thee In lyke case there was another supplication put vp to me for thee afore this in the which thou madest as though that I should keepe thy children Eliz. My L. I did not know of this supplication nor yet of the other Then said the Bish. M. Deane is this the womā that ye haue sued so earnestly for The Deane Yea my Lord. The Deane Woman what remaineth in the sacrament of the aultar when and after that the Priest hath spoken the words of consecration Eliz. A piece of bread But the Sacrament of Christes body and bloud which he did institute and leaue amongest his disciples the night before he was betrayed ministred according to his word that sacrament I do beleeue The Deane How doest thou beleeue concernyng the bodye of Christ where is his body and how many bodies hath hee Eliz. Sir in heauen he sitteth on the right hand of God The Deane From whence came his humane body Eliz. He tooke it of the Uirgin Mary The Deane That is flesh bloud bones as mine is But what shape hath his spirituall body hath it face handes and feete Eliz. I knowe no other body that he hath but that bodye whereof he ment when he sayd This is my body whiche is geuen for you and this is my bloud which shall be shed for you Whereby he plainly meaneth that body no other which he tooke of the virgin Mary hauyng the perfect shape and proportion of a humane body Story Then said Story Ye haue a wise body for ye must go to the stake The Deane Art thou content to beleeue in the faith of Christes Church But to aske of thee what Christes church is or where it is I let it passe Eliz. Sir to that church I haue ioyned my faith and from it I purpose neuer to turne by Gods helpe The Deane Wouldst thou not be at home with thy children with a good will Eliz. Sir if it please God to geue me leaue The Deane Art thou content to confesse thy selfe to bee an ignorant and a foolsh woman and to beleeue as our holy Father the Pope of Rome doth and as the Lorde Cardinals grace doth and as my Lord the Bishop of London thine Ordinary doth and as the Kinges grace and the Queenes grace and all the Nobilitie of England do yea and the Emperors grace and all the noble princes in christendome Eliz Sir I was neuer wise but in fewe wordes I shall make you a briefe answer how I do beleeue I do beleeue all thynges that are written in the Scriptures geuen by the holy Ghost vnto the Church of Christ set foorth and taught by the church of Christ. Hereon I ground my faith and on no man Then said Story and who shall be Iudge Eliz. Sir the scripture Story And who shall read it Elizabeth He vnto whom God hath geuen the vnderstandyng Bish. Womā be reformable for I would thou were gone and M. Deane heare hath earnestly sued for thee Deane Woman I haue sued for thee in deede and I promise thee if thou wilt be reformable my Lord will be good vnto thee Elizabeth I haue bene before my
denye to be lye or betraye the innocencye of that heauenlye doctrine or to bee ashamed to confesse and stande to the defence of the same seeing that Christe planted it with hys moste precious bloude and all good menne haue more esteemed the true and infallible woorde of GOD then all thys transitorye worlde or their owne mortall liues And I beleeue this doctrine of the Patriarkes Prophetes Christe and his Apostles to be sufficient and absolutely perfecte to instructe and teache mee and all the holy Church of our dueties towardes God the Magistrates and our neighbours Firste and principallye I do assuredly beleeue wythout any doubting that there is one Deitie or Diuine essence and infinite substaunce which is both called and is in dede God euerlasting vnbodilye vnpartible vnmeasurable in power wisedome and goodnesse the maker and preseruer of all thinges as well visible as inuisible and yet there be three distincte persones all of one Godheade or Diuine beynge and all of one power coequall consubstantiall coeternell the Father the Sonne and the holye Ghoste I beleeue in God the Father Almightie c. As touching God the Father of heauen I beleeue as muche as holye Scripture teacheth mee to beleeue The Father is the firste persone in Trinitie first cause of our saluation which hathe blessed vs with all maner of blessinges in heauenly thinges by Christe whych hathe chosen vs before the foundations of the worlde were layde that wee shoulde be holye and wythout blame before hym who hath predestinate vs and ordained vs to bee his childrenne of adoption thorough Christe Iesu. In hym as it is sayde we liue wee mooue and haue oure being he nourisheth feedeth and geueth meate to euery creature And in Iesus Christe his onely sonne our Lorde I beleue that the woorde that is the Sonne of God the seconde person in Trinitie did take mannes nature in the wombe of the blessed Virgine Marie So that there be in hym two natures a Diuine nature and an humaine nature in the vnitie of parson inseparable conioyned and knitte in one Christe truely God and truely man the expresse and perfecte Image of the inuisible God wherin the will of God the Father shineth apparantly and wherein man as it were in a glasse may beholde what he ought to doe that he maye please God the Father Borne of the Virgine Marie truelye sufferinge his Passion crucified deade and buryed to the entent to bring vs againe into fauoure wyth God the Father almightie and to be a sacrifice hoste and oblation not onely for originall sinne but also for all actuall sinnes of the whole generation of mankinde For all the woorkes merites deseruings doinges and obedience of man towards God althoughe they be done by the spirite of God in the grace of God yet being thus done be of no validitie worthine nor merite before God except God for his mercy and grace accoumpte them woorthye for the woorthinesse and merytes of Christ Iesus The same Christ went downe to the helles and truely rose againe the thirde day and ascended into the heauēs that he might there stil raigne and haue dominion ouer all creatures and from thence shall come c. I beleue in the holy Ghost coequall with God the Father and the Sonne and proceeding from them bothe by whose vertue strength and operation the true Catholicke Church which is the Communion and societie of Saintes is guided in all truthe veritie kept frō al errors fals doctrine the deuill all power of sinne Which Church is sanctified and halowed with the precious bloude and spirite of our Lorde Iesus Christe whiche hathe also her signe and mark that she heareth and foloweth the voice of her only and true pastour Christ and no strangers This church also is the house of God the congregation of the liuing God the piller of truth the liuely body of Christe a Church both in name and in deede I beleue the remission of sinnes by the only meanes and merites of Christes death passion who made vnto vs of God that onely sacrifice and oblation offered once for all and for euer for all them that be sanctified I beleue the resurrection of the body whereby in the last day al men shal rise again from death the soules ioyned againe to the bodies the good to euerlasting life the wicked to euerlasting pain and punishmēt And nothing may more certainly stablish confirme our faith that we shall rise againe immortal both in body soule thē the resurrection of Christ our Sauiour and first fruites of the deade Nowe that Christe our head is risen we beynge hys body and members must follow our head Death hell and sinne cannot sunder nor plucke vs from him For as the Sonne can not be deuided nor sundred from the Father nor the holy Ghost frō them bothe no more maye wee beinge the faithfull members of Christ be separated from Christ. And for a confirmation of our resurrection Christ would be seene after his resurrection in hys most glorious body his woundes being handled and felte speaking and teaching eating and drinking c. Wee looke sayeth S. Paul for Iesus Christ our Sauiour which shall trāsfigure our vile bodies conform them to his glorious body by the same power and vertue wherwith he is able to subdue all things euen like as the graine of wheate sowen in the grounde is first putrified and brought as into a thing of noughte yet after that it springeth vp freshly with a more goodly colour forme and beautie then it had before The body is sowne in corruption and riseth in incorruption it is sowen in dishonour and riseth in honour Thus I verely know and assuredly beleue the resurrection of oure bodies and to haue life eternall by Christ and for Christes sake Verely verely I say vnto you sayth Christ he that heareth my woorde and beleeueth on him that sent me hath euerlasting life and shall not come into damnation but is escaped frō death to life It is Christe that died once for oure sinnes and is risen againe neuer more to die it is he that swallowed vp death hath cast it vnder his feete for euer What now can death do vnto vs Verelye nothing els but for a little time separate oure precious soules from oure wretched bodies that diuine substaunce from a masse of sinne that eternall life from a body of death and so send our soules oute of this miserable wretched and sorrowfull lyfe combred with all calamities vnto that moste blessed felicitie and ioyes eternall As concerning the holy and reuerende Sacraments of Christes Churche which be in number two the Sacrament of Baptisme and the Supper of the Lord I beleeue them to be as S. Paul calleth them confirmations or seales of Gods promises whiche haue added to them a promise of grace and therfore they are called visible signes of inuisible grace The Sacrament of
Coo. He aunswered him that the Bishoppe of Rome had chaunged Gods ordinaunces and geuen the people bread and wine in the steade of the Gospell and the beliefe of the same Bish. Howe prooue you that Coo. Our Sauiour sayde My fleshe is meate in deede and my bloude is drinke in deede He that eateth my fleshe and drynketh my bloud abideth in me and I in him and the breade and wine doth not so Bish Well Coo thou doest sclaunder our holy fathers Did not Christ take bread geue thankes and brake it and said This is my body Coo. Yes sayde hee and so he went further wyth the texte saying Which shall be geuen for you doe this in remembrance of me Bish. You haue sayde the truth Coo. Then Coo replyed further and sayde Christe willed to doe this in remembraunce of hym and not to saye thys in the remembraunce of hym neyther did the holy Ghoste so leade the Apostles but taughte them to geue thankes and to breake breade from house to house and not to saye as the Bishop sayde Bish. How prooue you that Coo. It is written in the 2. of the Acts. Then the Bish. chaplayne sayd it was true Bish. The Bish. asked hym if he could his beliefe Coo. He answered yea and so sayd part of the Creede and theÌ„ after he said he beleued more for he beleued the x. commaundements that it was meete for all such as looke to be saued to be obedient vnto them Bish Is not the holy church to be beleeued also Coo. Yes if it be builded vpon the word of God Bish. The Byshop sayd to Coo that he had charge of hys soule Coo. Haue ye so my Lord Then if ye go to the Deuill for your sinnes where shall I become Bish. Do you not beleue as your father did Was not he an honest man Coo. It is written that after Christ hath suffred There shal come a people with the Prince that shal destroy both Citie and Sanctuary I pray you shew me whether this destruction was in my fathers tyme or now Bish. The B. not answering his question asked hym whether he would not obey the kyngs lawes Coo. As farre as they agree with the word of God I will obey them Bish. Whether they agree with the worde of God or not we be bound to obey them if the kyng were an Infidel Coo. If Sydrach Mysaach and Abednago had so done Nabuchaâ—â—nosor had not confessed the liuyng God Bish. Then the B. told hym that these 22. yeares wee haue bene gouerned with such kyngs Coo. My L. why were ye then dumme and did not speake or barke Bish. I durst not for feare of death and thus they ended ⧠But after this done it was reported that I raiâ—ed wherfore I called it to memory wrote this my railing that light should not be taken for darknesse nor sinne for holynes and the deuill for God who ought to be feared honoured both now and euer Amen This Roger Coo an aged father after his sundry troubles and conflictes with his aduersaries at length was committed to the fire at Yexford in the countie of Suffolk where he most blessedly ended his aged yeares An. 1555. Mens Septemb. ¶ Thomas Cobbe of Hauerhill butcher Martyr OUer and besides this foresayd Roger Coo Wil. Allen Iames Abbes of Stokennayland Robert Samuell and other moe in the same yeare vpon the 12. of August was also with them condemned Thomas Cobbe of Hauerhill Butcher executed in the moneth of September aforesayd Who beyng brought and examined by Michaell Dunnyngs the bloudy Chauncellour of Norwich first whether he beleeued that Christ is really and substantially in the Sacrament of the aultar aunswered that the body of Christ borne of the blessed virgin was in heaueÌ„ and otherwise he sayd he would not aunswere because hee had read it in the Scripture that Christ did ascende and dyd neuer descend since and therefore sayd that he had not learned in the Scripture that Christ should be in the Sacrament Furtheymore beyng demanded whether he would obey the lawes of the realme of England made for the vnitie of fayth or no he aunswered that his body should be at the King and Queenes commaundement so farre as the law of God would suffer c. In fine the sayd Tho. Cobbe beyng condemned the same xij day of August with the other his fellowmartyrs was burned in the towne of Tetford An. 1555. Mens Septemb. * The Martyrdome of George Catmer Robert Streater Anthony Burward George Brodbridge and Iames Tutty NOwe from Northfolke and Suffolke to returne agayne into the Diocesse of Caunterbury we haue to entreat of fiue worthy Martyrs whose bloud in the same yeare and moneth of September was spilt for the true testimony of Christ and his Gospels cause The names of the which fiue Martyrs were these George Catmer of Hyth Robert Streater of Hyth Anthony Burward of Calete George Brodbridge of Bromfield Iames Tutty of Brenchley Who vppon the 3. day of August were brought before Thornton the foresaid Bish. of Douer and his complices and there were both iointly and seuerally examined vpon certaine Articles touching the Sacrament of their aultar auricular confession and other such lyke To the which the sayd Catmer being first examined made aunswere on this wise Christ quoth he sitteth in heauen on the right hand of God the Father and therefore I do not beleue him to be in the Sacrament of the aultar but he is in the worthy receiuer spiritually the Sacrament as you vse it is an abhominable Idoll Next vnto hym was called forth Rob. Streater who beyng also asked whether he dyd beleue the reall presence of Christ in the Sacrament of the aultar sayd that he dyd not so beleeue for you doe maintayne heresie and Idolatry quoth he in that ye teach to worship a false God in the Sacrament enclosed in a boxe It is you that are the malignant Church for in your Church there are twenty thyngs vsed agaynst the law of God The like obiection was articulate also against Anthony Burward who also sayd that their Sacrament was made an Idoll After hym was George Brodbridge demanded what he sayd to those Articles Who aunswered that hee would not be confessed of a priest because he could not forgeue his owne sinnes and further sayd that in the Sacrament of the aultar there is not the real body of our sauiour Christ but bread geuen in the remembrance of him Moreouer as for your holy bread your holy water and your Masse I do quoth he vtterly defie them And last of all did also Iames Tutty make confirme their sayd former aunswers And therefore they were all fiue condemned to be burned as heretikes and so were they all in one fire at Canterbury aforesayd about the 6. day of September theÌ„ next followyng * The burnyng of fiue Martyrs at Caunterbury ¶ Thomas Hayward and Iohn Goreway Martyrs ALthough the
obseruing of Ecclesiasticall discipline according to the word of God And that the Church or congregation whiche is garnished with these markes is in very deede that heauenly Hierusalem whiche consisteth of those that be borne from aboue This is the Mother of vs all And by Gods grace I will liue and dye the childe of this Church Forth of this I graunt there is no saluation and I suppose the residue of the places obiected are rightly to be vnderstanded of this Church onelye In times past sayth Chrysostome there were many wayes to know the Church of Christ that is to say by good lyfe by myracles by chastity by doctrine by ministring the sacramentes But from that time that heresies did take hold of the Church it is onely knowne by the Scriptures whiche is the true church They haue all thinges in outwarde shew which the true Church hath in truth They haue tēples like vnto ours And in the end concluded Wherefore onely by the scriptures do we know which is the true church To that whiche they say the Masse is the Sacrament of vnity I aunswere The bread which we breake according to the institution of the Lord is the Sacrament of the vnity of Christes mistical body For we being many are one bread and one body forasmuch as we al are partakers of one bread But in the Masse the Lordes institution is not obserued for we be not all partakers of one breade but one deuoureth all c. So that as it is vsed it may seeme a Sacrament of singularitye and of a certayne speciall priuiledge for one sect of people wherby they may be discerned from the rest rather then a sacrament of vnity wherin our knitting together in one is represented Yea what felowship hath Christ with Antichrist Therfore is it not lawefull to beare the yoake with Papistes Come forth from among them separate your selues frō them sayth the Lorde It is ane thing to be the Church in deed another thing to counterfayt the church Would god it were well knowne what is the forsaking of the church In the kinges dayes that dead is who was the church of Englande The king and his fautors or Massemongers in corners If the king and the fautors of his procedings why be not we now the church abiding in the same procedinges If clanculary Massemongers mighte bee of the Church and yet contrary to the kinges proceedings why may not we as well be of the church contrarying the queenes procedinges Not all that be couered with the title of the church are the church in deed Separate thy selfe from thē that are such sayth S. Paule from whom The text hath before If any man folow other doctrine c. he is pint vp and knoweth nothing c. Weigh the whole text that yee may perceiue what is the fruit of contēcious disputatiōs But wherfore are such men sayd to know nothing when they know so many thinges You know the olde verses Hoc est nescire sine Christo plurima scire Si Christum bene scis satis est si caetera nescis That is This is to be ignorant to know many thinges without Christ. If thou knowest Christ well thou know est enough though thou know no more Therfore would S Paule knowe nothing but Iesus Christ crucified c. As many as are Papistes and Massemongers they may well be said to know nothing For they know not Christ forasmuch as in theyr massing they take much away from the benefite and merite of Christ. That Christ which you haue described vnto me is inuisible but Christes Churche is visible and knowne For els why would Christ haue sayd Dic Ecclesiae Tell it vnto the church For he had commaunded in vaine to go vnto the church if a man cannot tell which it is The Church which I haue described is visible it hath members which may be sene and also I haue afore declared by what markes tokens it may be knowne But if either our eies are so dazeled that we cannot see or that sathan hath brought such darckenes into the world that it is hard to discerne the true church that is not the fault of the church but either of our blindenesse or of Sathans darknes But yet in this most deep darkenes there is one most cleare candle which of it selfe alone is able to put away all darkenes· Thy word is a candle vnto my feet and a lyght vnto my steppes The church of Christ is a catholick or vniuersall churche dispersed throughout the whole world this church is the great house of God in this are good men euill mingled together goates and sheepe corne and chaffe it is the net which gathereth all kind of fishes this church cannot erre because Christ hath promised it his spirit which shall lead it into all truth and that the gates of hel shal not preuayle agaynst it that he will be with it vnto the end of the world whatsoeuer it shall loose or binde vpon earth shall be ratified in heauen c. This church is the piller and stay of the truth this is it for the which S. Augustine sayth he beleeueth the Gospell But this vniuersall Church aloweth the masse because the more part of the same aloweth it Therfore c. I graunt that the name of the Churche is taken after three diuers maners in the scriptures Some tyme for the whole multitude of them which professe the name of christ o◠the which they are also named christians But as sainct Paule sayth of the Iewe not euerye one is a Iewe that is a Iewe outwardly c. Neither yet all that be of Israell are counted the seede euen so not euerye one which is a christian outwardly is a Christian in deede For if any man haue not the spirite of Christ the same is none of his Therefore that Church whiche is his body and of whiche Christ is the head standeth onely of lyuing stones and true Christians not onely outwardly in name and title but inwardly in hart and in truth But forasmuch as this churche which is the second taking of the church as touchyng the outward fellowship is contayned within the great house hath with the same outward societye of the sacramentes and ministery of the worde manye thinges are spoken of that vniuersall Churche whiche saynct Austen calleth the mingled Churche whiche cānot truely be vnderstanded but onely of that pure part of the Churche So that the rule of Ticonius concerning the mingled Churche may here well take place where there is attributed vnto the whole Churche that whiche cannot agree vnto the same but by reason of the one parte thereof that is eyther for the multitude of good men which is the very true Churche in deede or for the multitude of euill men whiche is the malignant Church and sinagogue of Sathan And is also the third taking of the Churche of the whiche although there be seldomer mention
theyr Pardons which causeth many a man to sinne in trust of them For as for those malefactours which I nowe rehearsed you shall not finde one amongest a hundreth but that he wil cry out both of these bookes and also of them that haue them yea will be glad to spend the good whiche he hath wrongfullye gotten vpon Fagots to burne both the bookes and them that haue them And as touching these men that were latelye punished for these bookes there is no man I heare say that can lay any word or deede agaynst them that shoulde sound to the breaking of any of your graces lawes this onely except if it be yours and not rather theyrs And be it so that there be some that haue these bookes that bee euill vnruely and selfe willed persons not regarding Gods lawes nor maÌ„s yet these bookes be not the cause therof no more then was the bodily presence of Christ and his wordes the cause that Iudas fell but theyr owne froward mind and carnal wit which shoulde be amended by the vertuous example of lyuing of their Curates by the true expositioÌ„ of the scripture If the lay people had suche Curates that would thus doe theyr office these bookes nor the Deuill himselfe coulde not hurte them nor make them to goe out of frame so that the lacke of good Curates is the destruction and cause of al mischiefe Neyther doe I write these thinges because that I will either excuse these menne lately punished or to affirme al to be true writteÌ„ in these books which I haue not all read but to shew that there can not such inconuenience folow of them and specially of the scripture as they would make men beleue should folow And though it bee so that your Grace maye by other bookes and namely by the Scripture it selfe know perceiue the hipocrite Wolues clad in sheepes clothing yet I thinke my selfe bounde in conscience to vtter vnto your grace such thinges as God put in mind to write And this I do God so iudge me not for hate of any person or persons liuing nor for that that I thinke the word of GOD should go forth without persecution if your Grace hadde commaunded that euery man within your Realme should haue it in his mothers tongue For the Gospell must needes haue persecution vnto the time that it bee preached throughout all the world which is the last signe that Christe shewed to his Disciples that should come before the daye of iudgement so that if your grace had once commaunded that the scripture shoulde be put forth the deuill would set forth some wyle or other to persecute the trueth But my purpose is for the loue that I haue to God principally the glory of his name which is only known by his word and for the true allegiaunce that I owe vnto your Grace and not to hide in the grounde of my hart the talent geuen me of God but to chaffer it forth to other that it may encrease to the pleasure of God to exhort your grace to auoid and beware of these mischieuous flatterers and their abhominable wayes and counsels And take heed whose counsels your grace doth take in this matter for there be some that for feare of losing of their worldly worship and honor will not leaue theyr opinion which rashly and that to please menne withall by whome they had great promotion they tooke vpon them to defend by writing so that now they thinke that all theyr felicity which they put in this life should be mard and their wisedome not so greatlye regarded if that whiche they haue so slaunderously oppressed should be now put forth and allowed But alas let these men remember S. Paul how feruent he was agaynst the truth and that of a good zeale before he was called he thought no shame to suffer punishment great persecutions for that which he before despised called heresy And I am sure that theyr liuing is not more perfect then S. Paules was as concerning the outward workes of the law before he was conuerted Also the king and Prophete Dauid was not ashamed to forsake his good intent in building of the Temple after that the Prophet Nathan had shewed him that it was not the pleasure of god that he should build any house for him and notwithstanding that Nathan had before allowed praysed the purpose of Dauid yet he was not ashamed to reuoke and eat his words againe when he knew that they were not according to Gods will and pleasure Wherefore they be sore drowned in worldly wisedome that thinke it agaynst theyr worship to knowledge theyr ignoraunce whom I pray to God that your grace may esâ—ye and take heede of theyr worldly wisedome whiche is foolishnes before God that you may do that that God coÌ„maundeth and not that seemeth good in your owne sighte without the word of God that your grace may be founde acceptable in his sight and one of the meÌ„bers of his church and according to the office that he hath called your Grace vnto you may be found a faythfull minister of his giftes and not a defender of his fayth for hee will not haue it defended by man or mans power but by his wordes onely by the whiche he hath euermore defended it and that by a way farre aboue mans power or reason as all the stories of the Bible maketh mention Wherefore gracious king remember your selfe haue pity vpon your soule and thinke that the daye is euen at hand when you shall geue accountes of your office and of the bloud that hath bene shedde with your sworde In the which day that your grace may stand stedfastly and be not ashamed but to be cleare and readye in your reckoning to haue as they say your Quites est sealed with the bloude of our Sauiour Christ whiche onely serueth at that day is my dayly prayer to him that suffered death for our sinnes which also prayeth to his father for grace for vs continually To whom be all honour and prayse for euer AmeÌ„ The spirit of God preserue your Grace Anno Domini 1530. 1. die Decembris In this Letter of Mayster Latimer to the king aboue prefixed many thinges we haue to consider First his good conscience to God his good will to the king the duety of a right Pastour vnto trueth his tender care to the common wealth and especially to the Church of Christ. Further we haue to consider the abuse of Princes courtes how kinges many times be abused with flatterers and wicked couÌ„sellers aboute them and especially wee maye note the subtle practises of prelates in abusing the name and authority of kinges to set forth theyr owne malignaunt proceedinges We may see moreouer and rather maruell at in the sayde letter the great boldnes and diuine stoutnes in this man who as yet being no Bishop so freely and playnely without all feare of death aduentring his owne life to
all right in your prison Boner Why the Queenes Commissioners sent you hither vnto me vpon you examination had before them I know not well the cause but I am sure thhy would not haue sent you hither to me vnles you had made some talke to them otherwise then it becommeth a christian man Phil. My Lorde in deede they sent me hither without any occasion then ministred by me Onely they layd vnto me the disputation I made in the Conuocation house requyring me to aunswere the same and to recant it The which because I would not do they seÌ„t me hither to your lordship Boner Why did you not aunswere them thereto Phil. For that they were temporall men ought not to be iudges in spiritual causes wherof they demaunded me wtout shewing any authority wherby I was bound to aunswere them hereupon they committed me to your prisoÌ„ Boner In deed I remember now you maynteined open heresy in my Dioces wherfore the CoÌ„missioners sent you vnto me that I shoulde proceede agaynst you for that you haue spoken in my Dioces Phil. My Lord I stand still vpon my lawfull plea in this behalfe that though it were a great heresy as you suppose it yet I ought not to be troubled therefore in respect of the priuiledge of the Parliament house wherof the Conuocation house is a member where al men in matters propouÌ„ded may franckly speake theyr mindes and here is preseÌ„t a Gentleman of the Queenes Maiesties that was preseÌ„t at the disputation and can testifye that the questions whiche were there in controuersy were not set forth by me but by the Prolocutor who required in the Queenes Maiestyes name all men to dispute theyr mindes freely in the same that were of the house The Queenes Gentleman Though the Parliament house be a place of priuiledge for men of the house to speak yet may none speake any treason agaynst the Queene or maintein treason agaynst the crowne Phil. But if there be any matter whiche otherwise it were treason to speake of were it treason for any persoÌ„ to speak therin specially the thing being proposed by the speaker I thinke not The Queenes Gentleman You may make the matter easy enough to you yet as I perceiue if you wil reuoke the same which you did there so stubbernely mainteine S. Asse This man did not speake vnder reformatioÌ„ as manye there did but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is earnestly and perswaâ—bly as euer I heard any Phil. My Lordes since you will not cease to trouble me for that I haue lawfully done neither will admit my iust defence for that was spoken in the conuocation house by me contrary to the lawes and custome of the Realme I appeale to the whole Parliament house to bee iudged by the same whether I ought thus to be molested for that I haue there spoken Rochest But haue you spoken and maynteyned the same since that time or no Phil. If any man can charge mee iustly therewith here I stand to make aunswere Rochest How say you to it now will you staÌ„d to that you haue spoken in the Conuocation house and do you thinke you sayd then well or no Phil. My Lorde you are not mine ordinary to proceede ex officio agaynst me and therfore I am not bound to tell you my conscience of your demaundes S. Asse What say you now Is not there in the blessed sacrameÌ„t of the aultar with that they put of al their caps for reuerence of that Idoll the presence of our Sauiour Christ really and substantially after the wordes of consecration Phil. I do beleue in the Sacrament of Christes body duely ministred to be such maner of preseÌ„ce as the word teacheth me to beleue S. Asse I pray you how is that Phil. As for that I will declare an other time when I shall be lawfullye called to dispute my minde of this matter but I am not yet driuen to that point And the scripture sayth All thinges ought to be done after an order An other Bish. This is a froward a vayneglorious man Boner It is not lawfull for a man by the ciuill lawe to dispute his fayth openly as it appeareth in the title De summa trinitate fide catholica Phil. My Lorde I haue aunswered you to this question before Boner Why I neuer asked thee of this before now Phil. Yes that you did at my last examination by that token I aunswered your Lordship by S. Ambrose that the church is congregated by the word and not by mans law Wherfore I adde now further of this saying Quôd qui fidem repudiat legem obijcit iniustus est quia iustus ex fide vivit i. That he which refuseth the word and obiecteth the lawe is an vniust man because the iust shall liue by fayth And moreouer my Lord the title which your Lordship alledgeth out of the law maketh it not vnlawfull to dispute of all the articles of the fayth but of the Trinity Boner Thou lyest it is not so and I will shew you by the Booke how ignoraunt he is And with that he went with all haste to his study and fet his booke and openly read the texte and the title of the lawe and charged mee with suche wordes as seemed to make for his purpose saying howe sayst thou to this Phil. My Lord I say as I sayd before that the law meaneth of the catholicke fayth determined in the Councell of Calcedonia where the articles of the creed were onely coÌ„cluded vpon Bon. Thou art the veriest beast that euer I heard I must needes speake it thou compellest me thereunto Phil. Your Lordship may speake your pleasure of me But what is this to the purpose which your lordship is so earnest in You know that our fayth is not grounded vpoÌ„ the ciuill law therfore it is not materiall to me whatsoeuer the law sayth Boner By what lawe wilt thou bee iudged Wilt thou bee iudged by the common law Phil. No my Lord our fayth depeÌ„deth not vpon the lawes of man S. Asse He will be iudged by no law but as he list himselfe Worcest The common lawes are but abstractes of the scriptures and Doctors Phil. Whatsoeuer you do make them they are no grounde of my fayth by the which I ought to be iudged Boner I must needes proceed agaynst thee to morow Phil. If your Lordship so do I wil haue Exceptionem fori for you are not my competent Iudge Bon. By what law canst thou refuâ—e me to be thy iudge Phil. By the Ciuill law De competente Iudice Boner There is no such title in the law In what booke is it as cunning a Lawyer as you be Phil. My Lorde I take vpon me no great cunning in the law but you driue me to my shiftes for my defence and I am sure if I had the books of the law I were able to shew what I say
of Greeke in Oxford belonging to the Bishop and he tooke vpon him to helpe M. Chancellor Scholer What wil you say if I can shew you a Greke author called Theophilact to interprete it so wil you beleue his interpretation Phil. Theophilacte is a late wryter and one that was a fauourer of the B. of Rome and therefore not to be credited since his interpretation is contrary to the manifest words of the scripture and contrary to the determination of many general Councels Scholer In what general Councel was it otherwise that the Bishop of Rome was not supreme head ouer all Phil. In Nice Councell I am sure it was otherwise for Athanasius was there the chiefe Bishop and president of the Counsell and not the Bishop of Rome Scholer Nay that is not so Phil. Then I perceiue you are better sene in wordes then in knowledge of things and I will gage with you what you will it is so as you maye see in the Epitome of the Councels Scholer I will set Eusebius and shew the contrary and the booke of general Councels He went into my Lordes closet and brought Eusebius but the generall Councels he brought not saying for sauing of his honestie that hee could not come by them and there he wold haue defended that it was otherwise in Eusebius but was not able to shew the same and so shranke away confounded Chaun The church of Rome hath bene alwaies taken for the whole catholike church therefore I would aduise you to come into the same with vs. You see all the men of this realme do coÌ„demne you And why wil you be so singular Phil. I haue said and stil do say that if you can be able to proue it vnto me that I wil be of the same But I am sure that the Churche whiche you make so muche of is a false church and a synagoge of satan And you with the learned men of the realme doe persecute the true church and condemne such as be more righteous then you Chaun Do you heare M. doctor what he sayeth that the church of Rome is the deuill Chad. I wish you did thinke more reuerently of the church of Rome What will you say if I can shewe you out of S. Austen in his Epistle wrytten vnto Pope Innocentius that the whole general Councell of Carthage did allowe the church of Rome to be chiefest ouer all other Phil. I am sure you can shewe no such thing And with that he set the booke of S. Austine and tourned to the Epistle but he could not prooue his allegation manifestly but by coniectures in this wise Chad. Here you may see that the councel of Carthage writing to Innocent the bish calleth the sea of Rome the apostolike sea And besides this they write vnto him certifying him of thinges done in the councel for the condemnation of the Donatistes requiring his approbations in the same which they would not haue done if they had not taken the church of Rome for the supreme head of others And moreouer you may see howe s. Austine doth proue the church of Rome to be the catholike church by coÌ„tinuall succession of the B. vntil his time which succession we can proue vntil our daies therfore by the same reason of s. Austine we say now that the church of Rome is the catholicke church Phil. M. Doctour I haue considered how you do weigh S. Augustine and contrary to his meaning and wordes you wouâ—d inferre your false coÌ„clusion As coÌ„cerning that it was called by him the Apostolicall Sea that is not material to proue the church of Rome now to be the catholicke church I will grauâ—t it now that it is the Apostolicke sea in reâ—pect that Paule and Peter did once there preach the Gospell and abode there for a certaine season I woulde you could prooue it to be the Apostolicall sea of yâ— true religion and sinceritie as the Apostle left it and did teach the same the which if ye could doe you might boast of Rome as of the Apostolicall sea otherwise it is nowe of no more force then if the Turke at Antioch at Ierusalem should boast of the Apostolike seas because the Apostles once did there abide and founded the church of Christ. And where as that the whole Councell of Carthage did wryte vnto Pope Innocentius certifying him of that was done in the general councell willing him to set his helping hand to the suppressing of the Donatistes as they had done that facte of the Councell prooueth nothing the supremacie of the B. of Rome no more then if the whole Conuocation house now gathered together and agreeing vpon certaine articles might send the same to some bishop that vppon certaine impediments is not present willing him to agree therto to set them forth in his dioces The which fact doth not make any such bish of greater authoritie then the rest because his consent is brotherly required And touching the succession of the Bishops of Rome brought in by s. Austen it maketh nothing nowe thereby to proue the same catholike church vnles you can conclude with the same reason as s. Austen doth And the rehersall of the succession of the bishops doth tende to this only to proue yâ— Donatistes to be heretickes because they began aswell at Rome as in Affrica to founde an other church of their own setting vp then was grounded by Peter and Paul and by their successors whome he reciteth vntill his time which all taughte no such doctrine neither no suche church as the Donatists And if presently you be able to prooue by the bishops of Rome wherof you do glory that such doctrine hath ben taught by any of the successors of Peters sea as is nowe taught beleeued of vs you haue good reason against vs otherwise it is of no force as I am able to declare Chaunc Wel M. Doctour you see we can doe no good in persuading of him let vs minister the Articles which my Lord hath left vs vnto him How say you M. Philpot to these articles M. IhonsoÌ„ I pray you write his answers Phil M. Chauncellor you haue no authoritie to enquire 〈◊〉 my beliefe in such articles as you goe about for that I am not of my Lord of Londons Dioces and to be brief with you I will make no further answere heerein then I haue already to the Bishop Chaunc Why then let vs go our waies and let his keper take him away Thus endeth the vij part of this Tragedie The summe of a priuate conference or talke betwene M. Philpot and the Bishop PHil. The next day in the morning betime the Byshop sent one of his meÌ„ vnto me to cal me vp into his chappell to heare Masse Bishops man Maister Philpot where be you Phil. Who is that calleth me Bishops man My Lords wil is you should rise and come to heare Masse wil you come or no Phil. My stomacke is not verye good this morning
Chichester gone away also for he euen a little before departed also without any other word saying but he must needes be gone What is the matter you now stand vpon Morgan M. Christopherson hath shewed M. Philpot a notable place of the authoritie of the Church of Rome and he maketh nothyng of it Boner Where is the place let me see By my faith here is a place alone Come hither sir what say you to this Nay tary a little I will helpe this place with S. Paules owne testimony the first to the Romaines where he sayeth that their faith is preached throughout the world how cā you be able to answer to this Phil. Yes my L. it is soone aunswered if you will consider al the words of Cyprian for he speaketh of such as in his tyme were faithfull at Rome that folowed the doctrine of saint Paul as he had taught them and as it was notified throughout the world by an Epistle which he had written in the commendation of their fayth With such as are praised of S. Paul at Rome for followyng the true faith misbeliefe can haue no place And now if you can shewe that the faith which the church of Rome holdeth now is that faith which the Apostle praised allowed in the Romans in his tyme then wil I say that S. Cyprian then said and with you that infidelitie can haue no place there but otherwyse it maketh not absolutely for the authority of the Church of Rome as you do mistake it Christo. You vnderstand Cyprian well in deed I thinke you neuer red hym in your lyfe Phil. Yes M. Doct. that I haue I can shew you a booke noted with myne owne hand though I haue not read so much as you yet I haue read somewhat It is shame for you to wrast and wreath the Doctors as you do to maintain a fals religion which be altogether against you if you take them aright and in deede your false packing of doctors together hath geuen me and others occasion to looke vpon them wherby we find you shamefull liers and misreporters of the ancient doctors Morgan What wil you be in hand to allow doctors now they of your sect do not so I meruaile thereof you will allow them Phil. I do allow them in as much as they doe agree wyth the scriptures and so do al they which be of the truth how so euer you terme vs and I prayse God for that good vnderstandyng I haue receyued by them Christo. What you vnderstand not the Doctors you may be ashamed to say it Phil. I thanke God I vnderstand them better then you for you haue Excaecationem cordis The blindnes of heard so that you vnderstand not truely what you read no more then the wall here as the takyng of Cyprian doth wel declare And afore God you are but deceyuers of the people for all your brag you make of learnyng neyther haue ye Scripture or auncient doctour on your side being truly taken Morgan Why all the Doctors be on our side and agaynst you altogether Phil. Yea so you say when you be in your pulpits alone none to answer you But if you wil come to cast accounts with me therof I will venter with you a recantatiō that I as little sight as I haue in the doctors wil bring more authorities of ancient Doctors on my side then you shall be able for yours and he that can bring most to him let the other side yeeld Are ye so content herewith Christo. It is but folly to reason with you you wil beleue no man but yourselfe Phil. I will beleue you or any other learned man if you cā bring any thing worthy to be beleued You cannot winne me with vaine words from my fayth Before God there is no truth in you Morgan What no truth no truth ha ha he Phil. Except the Articles of the Trinitie you are corrupt in all other thyngs and sound in nothyng Morgan What say you do we not beleeue well on the sacrament Philpot. It is the thing which among all other you doe most abuse Morgan Wherein I pray you tell vs. Phil. I haue told you before M. Doct. in the Conuocation house Morgan Yea marry in deed you told vs there very well For there you fell down vpon your knees and fel to weepyng ha ha ha Phil. I did weepe in deed and so did Christ vpon Ierusalem and am not to be blamed therefore if you consider the cause of my weepyng Morgan What make you your selfe Christ ha ha Phil. No sir I make not my selfe Christ but I am not ashamed to do as my maister and sauiour did to bewaile lament your infidelitie and idolatrye which I there foresaw thorough tyranny you would bryng agayne to this realme as this day doth declare Morgan That is your argument Christo. Wherein do we abuse the Sacrament tell vs. Phil. As I may touch but one of the least abuses you minister it not in both kynds as you ought to doe but keepe the one halfe from the people contrary to Christes institution Christo. Why is there not as much conteined in one kynd as in both And what neede is it then to minister in both kyndes Phil. I beleeue not so for if it had Christ would haue geuē but one kind only for he instituted nothing superfluous and therfore you cannot say that the whole effect of the sacrament is as well in one kind as in both since the scripture teacheth otherwyse Christo. What if I can prooue it by scripture that we may minister it in one kind The apostles did so as it may appeare in the Actes of the Apostles in one or two places where it is written that the Apostles continued In orationibus fractione panis In prayers and in breakyng of breade which is ment of the Sacrament Philpot. Why Maister Doctour do you not knowe that Saint Luke by the makyng mention of the breakyng of bread meaneth the whole vse of the sacrament accordyng to Christes institution by a Figure which you haue learned in Grammer Synecdoche where part is mentioned and the whole vnderstanded to bee done as Christ commanded it Christo Nay that is not so For I can shew out of Euseb. in Eccles hist. that there was a man of God whom he named that sent the Sacrament in one kynd by a boy to one that was sicke Phil. I haue read in deed that they did vse to geue that was left of the Communion bread to children to mariners to women and so peraduenture the boy might cary a piece of that was left to the sicke man Christo. Nay as a Sacrament it was purposely sent vnto hym Phil. If it were so yet can you not precisely say that he had not the cup ministred vnto him also by some other sent vnto him but though one man did vse it thus doth it folow that all men may do the like S. Cyprian noteth many abuses
after that the scripture was translated into English by the faithfull Apostle of Englande W. Tindall became a diligent hearer and a feruent embracer of Gods true Religion so that he delighted in nothing so much as to heare and speak of Gods word neuer being without the new Testamēt about him although he could not read him selfe But when he came into any cōpany that could read his book was alwaies ready hauing a very good memory so that he could recite by hart most places of the new testamēt his conuersation and liuing being very honest and charitable as his neighbors are able to testify So it was that in the dayes of King Henry the eight at what time Doctour Trigonion and Doctour Lee dyd visite Abbayes the sayd Iohn Maundrell was brought before Doctour Trigonion at an Abbey called Edyngton within in the Countye of Wiltshyre aforesayde where he was accused that he had spoken agaynst the holy water holy bread and such like ceremonyes and for the same dyd weare a white sheete bearing a candle in his hand aboute the market in the Towne of the Deuises which is in the sayd coūty Neuertheles his feruēcy did not abate but by Gods mercifull assistaunce he tooke better hold as the sequele hereof will declare For in the dayes of Queene Mary when popery was restored agayne and Gods true religion put to silence the sayd Iohn Maūdrell left his owne house and departed into the County of Glocestershyre and into the North part of Wiltshyre wandring from one to an other to such men as he knew feared GOD with whome as a seruaunt to keepe their cattell he there did remayne with Iohn Bridges or some other at Kingeswoode but after a time he returned to his country and there comming to the Ueys to a frend of his named Anthony Clee had talk conference with him in a Garden of returning home to his house And when the other exhorted hym by the woordes of Scripture to flye from one Citty to an other he replying agayne by the wordes of the Apocalips 21. of them that be fearefull c. sayd that he needes must go home and so did Where he with Spicer and Coberley vsed at times to resort and conferre together At length vpon the Sonday folowing they agreed together to go to the parish Church called Keuell where the sayd Iohn Maundrell the other two seing the parishioners in the procession to folow worship the Idoll there caried aduertised thē to leaue the same to return to the liuing god namely speaking to one Rob. Barkesdale head man of the Parish but he tooke no regard to these wordes After this the Uicare came into the Pulpit who there being about to read his beadroll and to pray for the soules in Purgatory the sayde Iohn Maundrell speaking wyth an audible voyce sayd that that was the Popes pinfolde the other two affirming the same After which wordes by commaūdement of the Priest they were had to the stocks where they remained till theyr seruice was done and then were brought before a Iustice of peace and so the next day caried to Salisbury all three and presented before Bishop Capon and W. Geffrey being Chauncellor of the Dioces By whom they were imprisoned and oftētimes examined of theyr fayth in theyr houses but seldome openly And at theyr last examination these were the Articles whiche the Chauncellour alledged agaynst them being accompanied with the Sheriffe of the shyre one M. Saint Iohns other Popishe Priestes in the Parish Church of Fisherton Anger demaunding how they did beleue They aunswered as christen men should and ought to beleue and first they sayd they beleued in God the Father and in the Sonne and in the holy ghost the xij articles of the Creed the holy Scripture from the first of Genesis to the last of the Apocalips But that fayth the Chauncellour woulde not allowe Wherefore he apposed them in particular Articles Firste whether that they did not beleue that in the Sacrament of the aulter as he termed it after the wordes of consecratiō spoke by the priest at masse there remayned no substaunce of bread nor wine but Christes body flesh and bloud as he was borne of the virgine Mary Whereunto they aunswered negatiuely saying that the popish masse was abhominable Idolatry and iniurious to the bloud of Christ but confessing that in a faythfull Congregation receiuing the Sacrament of Christs body and bloud being duely ministred acccording to Christes institution Christes body and bloud is spiritually receiued of the faythfull beleuer Also being asked whether the Pope was supreame head of the Churche and Christes Uicar on earth they aunswered negatiuely saying that the Byshop of Rome doth vsurpe ouer Emperours and Kinges beyng Antichrist and Gods enemy The Chauncellour sayde will you haue the Churche without a head They aunswered Christ was head of his Church and vnder Christ the Queenes maiesty What sayd the Chaūcellour a woman head of the church yea sayd they within her graces dominions Also that the soules in purgatory were deliuered by the Popes pardons and the suffrages of the Church They said they beleued faithfully that the bloud of Christ had purged theyr sinnes and the sinnes of al thē that were saued vnto the end of the world so that they feared nothing the Popes Purgatory or estemed his pardons Also whether Images were necessary to be in the churches as lay mens bookes and Sayntes to be prayed vnto and worshipped They answered negatiuely Iohn Maundrell adding that wooden Images were good to rost a shoulder of mutton but euill in the Church whereby Idolatry was committed Those Articles thus aunswered for theyr Articles were one and theyr aunsweres in maner like the Chauncellor read theyr condemnation so deliuered them to the Shiriffe Then spake Iohn Spycer saying Oh M. Sheriffe now must you be theyr butcher that you may be guilty also with them of innocent bloud before the Lord. This was the 23. day of March an 1556. the 24. day of the same Moneth they were caryed out of the common Gayle to a place betwixt Salisbury Wiltom where were ij postes set for them to be burnt at Whiche men commyng to the place kneled downe and made theyr prayers secretly together then being disclothed to theyr shyrtes Iohn Maūdrell spake with a loud voyce not for all Salisbury Which wordes mē iudged to be an answere to the Shiriffe which offred him the queenes pardō if he would recant And after that in like maner spake Iohn Spicer saying this is the ioyfullest day that euer I sawe Thus were they 3. burnt at two stakes where most constauntly they gaue theyr bodyes to the fire and theyr soules to the Lord for testimony of his trueth As touching William Coberley this moreourr is to be noted that his wife also called Alice beyng apprehended was in the kepers house the same time deteined
was burnt at Leicester the 26. of the moneth of Iune aboue named ⧠Thirteene Martyrs burned at Stratford the Bowe NOt long after the death of the Merchaunts seruaunt before mentioned there followed in this happye and blessed order of Martyrs burned in one fire at Stratford the Bowe by London a xj men and two women whose dwellings were in sundry places in Essex whose names hereafter followeth Henry Adlington Laurence Pernam Henry Wye William Hallywell Thomas Bowyer George Searles Edmund Hurst Lyon Cawch Rafe Iackson Iohn Deryfall Iohn Routh Elizabeth Pepper Agnes George Unto whom the 6. of Iune an 1556. D. Darbyshiere Boners Chancellour in forme of law ministred the same Articles that were propounded vnto Tho. Whittle hys company mentioned before to the which they made their seuerall answers in simplicitie and in a good conscience The summe and effect whereof ensueth To the first they all answered affirmatiuely but Lyon Cawch added further that he beleued that the true fayth and religion of Christ is wheresoeuer the word of God is truly preached To the second Article they all answered in effect deniyng that there be 7. sacraments some affirmyng that in the Church of Christ there be but two sacraments that is to say Baptisme and the Lordes Supper Others referryng themselues to beleeue as the scripture teacheth them And other some refused to make aunswer because of theyr simplicitie To the third article they all answered affirmatiuely To the fourth Article they all aunswered affirmatiuely sauing Iohn Routh who sayd he would make no answer thereunto But Lyon Cawch added that he beleued the article to be true but it was because he had no better knowledge And Agnes George added that in king Edward the 6. his tyme she went from her old fayth and religion and beleued in the faith and religion that was then taught and set forth To the fift they all aunswered in effect affirmatiuely sauing Iohn Routh whose aunswer was that the Masse is such a thyng which cannot nor will not enter into hys conscience And Henry Adlington answered that for 9. or 10. yeres before he misliked the Masse and also the Sacrament of the aultar because they cannot bee prooued by the scriptures And as touching the authoritie of the Sea of Rome he beyng but xiiij yeares of age tooke an othe agaynst the same which othe he sayd he intended to keepe by the grace of God To the vj. they all aunswered affirmatiuely sauyng Iohn Routh and Wil. Halywel who both refused to answer because they knew not what they meant by this article But the two women added that they refused to bee reconciled to the fayth and religion that was then vsed in the Realme of England And Laurence Pernam added that he neuer refused to bee reconciled and brought to the vnitie of the catholike church of Christ. To the vij Article they all aunswered affirmatiuely but Wil. Halywell denied that euer he called the Masse Idolatry and abhomination And Henry Wye affirmyng the Article to be true yet he confessed hys infirmitye that he went to hys parish church and receyued before he was put in prison To the viij Article Edmund Hurst Rafe Iackson George Searles aunswered affirmatiuely Henry Wye sayd he was brought before certaine Iustices of Peace in Essex concernyng one Higbed his late maister and therevpon he was committed to Colchester Castell and from thence sent to London to the Bishop to be further examined Wil. Hallywell affirmed the like confession as Henry Wye did onely Higbed excepted Iohn Derifall said he was called before the Lord Rich and Maister Mildmay of Chelmesford and was by them sent to Boner Bish. of London to be further by hym examined Tho. Bowyer sayd he was brought before one M. Wiseman of Felsed by hym was sent to Colchester castle and from theÌ„ce was caried to Boner bishop of London to be by hym further examined Lion Cawch sayd that he was sent to come before the Kyng and Queenes Maiesties Commissioners and there before them appearyng three tymes was sent to Boner bishop of London to be by hym further examined Henry Adlington sayd that he commyng to Newgate to speake with one Gratwike there beyng prisoner for the testimony of Iesu Christ was apprehended and brought before D. Story and by hym sent to Boner bish of London to be by hym further examined Iohn Routh sayd that he was conuented before the Earle of Oxford and by hym sent to the castle of Colchester from thence conueyed to Boner B. of London to bee by hym further examined Laurence Pernam sayd that he was committed to Harford prison because he would not go to church and from thence sent to Boner B. of London to be by him further examined Agnes George sayd that she was committed to prison in Colchester at the commaundement of one M. Maynard an Alderman of the towne because she would not go to church and from thence was sent to Boner B. of London to be by hym further examined Elizabeth Pepper sayd she was apprehended by two Conâ—â—ables and an Alderman for that shee woulde not come to church and by them was sent to Boner B. of London to be by hym further examined To the ix Article they all beleued the premisses to bee true aboue by them confessed and that they were of the dioces and iurisdiction of London But Elizabeth Pepper added that she was of the towne of Colchester And Agnes George added that she was of the Parish of Barefold And Lyon Cawche added that he was then of the Citie of London by reason that he was at that present a merchant there Henry Wye Brewer was of the parish of Stantford le Hoxe and of 32. yeres of age William Hallywell was a Smith of the Parishe of Waltham Holle crosse and of the age of 24. yeres or theraboutes Rafe Iackson was a seruingman of Shepping Onger and of the age of 24. yeares Laurence Parnam was a Smith of Hodsâ—on within the parish of Amwell in the County of Hartford of the age of 22. yeres Iohn Derifall was a Labourer of the parish of Rettington in Essex and of the age of 50. yeres Edmund Hurst was a Labourer of the parish of S. Iames in Colchester and of the age of fiftye yeares and aboue Thomas Bowyer was a Weauer of Much Dunnemow and of the age of 36. yeares George Searles was a Tailor betwene 20. 21. yeres of age of the parish of White Nottle where he was taken and caried to the Lord Rich who sent hym to Colchester castle with a commaundement that no friend he had shuld speake with hym There he lay 6. weekes and was sent vp to London where he was sometyme in the Bishops colehouse sometyme in Lollards Tower and last of all in Newgate He was appreheÌ„ded in Lent about a fortnight before Easter in the place aforesayd Lyon Cawch was a Broker borne in
wherein the word of God is preached and the holy Sacraments truely ministred visible to the wicked world although it be not credited by the death of Saints confirmed as it was in the tyme of Helias the Prophet as well as now 3. Item the sea of Rome is the sea of Antichrist the congregation of the wicked c. whereof the Pope is head vnder the Deuill 4. Item the Masse is not onely a prophanation of the Lordes Supper but also a blasphemous Idoll 5. Item God is neither spiritually nor corporally in the Sacrament of the aultar and there remaineth no substance in the same but onely the substance of bread and wyne For these the Articles of our beliefe we beyng condemned to die do willingly offer our corruptible bodies to bee dissolued in the fire all with one voyce assentyng and consentyng therunto and in no one poynt dissentyng or disagreeyng from any of our former Articles Apparant also let it be and knowen that being of the former Articles before the bloudy Bishop examined the sayde day and tyme we affirmed to beleeue all that he or they would approoue by the Scriptures But he sayd that he would not stand to proue it with heretikes but sayd they themselues were the holy church and that we ought to beleeue them or els to bee cut of lyke withered branches ¶ Their names subscribed to the same Rafe Iackson Henry Adlington Lyon Cawch Wil. Hallywell George Searles Iohn Routh Iohn Derifall Henry Wye Edmund Hurst Laurence Parnam Tho. Boyer Elizabeth Pepper Agnes George Tho. Freeman Wil. Stannard Wil. Adams * Trouble and businesse in the Diocesse of Lichfield IN the Diocesse of Lichfield about the 14. of Iune in the same yeare Iohn Colstocke who was lately come from London before and now dwelling at Welington though he suffred no Martyrdome yet susteined some trouble beyng attached and examined by the B. named Rafe Bane for hys Religion especially for two poynts in holding agaynst the realtie of Christ in the Sacrament and against Auricular confession to be made to the Priest For the which cause beyng compelled to recant he was enioyned in the church of S. Cedde to beare a fagot before the crosse bare-headed hauyng in the one hand a Taper and in the other a payre of beades c. Amongst diuers other which in the same diocesse and the same tyme were suspected troubled for the lyke was Tho. Flyer of Uttoxater Shomaker Nich. Bail of Uttoxater Capper Tho. Pyot of Chedall Item Henry Crimes for marying his wife on Palme sonday euen c. Some other also there were which had the like penance enioyned them as Tho. Iohnson about the 26. day of this moneth of Iune because he sware by the holy Masse before the B. sittyng in iudgement who for the same was driuen to goe before the Crosse with hys Taper and beades c. Concerning the which Tho. Flyer aboue named being a godly and a zealous man this furthermore is to bee noted and not vnworthy of gratefull memory that where as in the Towne of Uttoxater commaundement was directed vnto him amongst others from the Ordinary for pullyng downe monuments of superstition and namely the Roode loft he beyng one of the churchwardens or Side-men on a tyme had talke vpon the same with certayne of his neighbours where one wished them ill to chieue that should go about such an acte What wordes passed els amongest them ministryng matter of further prouocation it is not perfectly known In fine the sayd Flier beyng offended and afterward metyng with him that had vsed such wordes before began to common with hym of the matter but in the ende the man so little repented him of those sayings that hee added yet more fierce words and at length strokes also in such wise that at that conflict the sayd Tho. Flyer was slayne and yet so was the matter handled such amends was made with money by the murtherer and hys friends to the sayd Fliers wyfe that he suffred little or nothyng for the same saue onely that he was banished that towne and sworne and bound neuer to come in it so long as the sayde Fliers wyfe should lyue ¶ Three men dead in the prison of the Kings Bench. AFter the burning of these in Stratford the same moneth died in the prison of the Kings Bench in Southwarke one Tho. Parret and was buried in the backside the 27. day of the moneth abouesayd Also Martin Hunt as is reported in the same prison was famished the 29. day At which tyme likewyse died in the same prison as I find recorded one Iohn Norice and after the same sort as the other was buried on the backeside of the sayd prison the day aboue mentioned ¶ The story of three Martyrs sufferyng at S. Edmondesbury AFter the death of the aforesayd Tho. Parret Martine Hunt and Iohn Norice were three martyred at S. Edmondsbury in Suffolke in one fire whose names are here vnder specified Roger Bernard Adam Foster Robert Lawson ¶ The first examination of Roger Bernard before D. Hopton B. of Norwich WHen Roger Bernard came before the Bish. first he was asked whether hee had bene with the Priest at Easter to be shriuen whether he had receiued the blessed Sacrament of the aultar or no. Unto whome Roger Bernard answered no I haue not bene with the Priest nor confessed my selfe vnto hym but I haue confessed my sinnes vnto almighty God I trust he hath forgeuē me wherfore I shall not need to go to the priest for such matters who cannot helpe hymselfe Bish. Surely Bernard thou must needes goe and confesse thy selfe vnto hym Rog. That shall I dot do by Gods grace while I liue Bish. What a stout boyly heretike is this how malipertly he answereth Rog. My L. it grieueth me no whit I thanke God to be called heretike at your hands for so your forefathers called the Prophetes and Confessours of Christ long before this tyme. At these words the B. rose vp in a great heat and bad Bernard follow hym Then the B. went and kneeled before that they call the Sacrament of the aultar and as hee was in his prayers kneelyng he looked backe and asked Bernard why he came not and did as he did Unto whom Bernard aunswered I cannot tell why I should so doe Why quoth the Bish. thou lewd felow whom seest thou yonder pointyng to the pixe ouer the aultar Rog. I see no body there Do you my Lord Bish. Why naughty man doest not thou see thy maker Rog. My maker No I see nothyng but a fewe cloutes hangyng together on a heape With that the Byshop rose vp sore displeased and commaunded the Gaoler to take hym away and to lay irons enough on hym For quoth he I will tame hym or he go from me I trow so and so he was caried away ¶ The second examination of Roger Bernard before the sayd Bishop THe next
there is the reall substance of the body of Christ Fort. And I aunswered him that it is the greatest plague that euer came into England Bish. Why so Fort. I sayd if I were a Bishop and you a poore man as I am I would be ashamed to aske such a question For a Bishop should be apt to teach and not to learne Bish. I am appoynted by the law to teach so are not you Fort. And I sayd Your lawe breaketh out very well for you haue burned vp the true Bishops and preachers and mainteined lyers to be in theyr steed Bish. Now you may vnderstand that he is a traytour for he denyeth the higher powers Fort. I am no traytour for S. Paule sayth All soules must obey the higher powers and I resist not the higher powers concerning my body but I must resist your euill doctrine wherwith you would infect my soule A Doct. Then sayd a Doctor my Lord you doe not well let him aunswere shortly to his articles Bish. How sayst thou make aunswere quickly to these articles Fort. S. Paule sayth Christ did one sacrifice once for all and set him downe on the right hand of his father triumphing ouer hell and death making intercession for sinnes Bish. I aske thee no suche question but make aunswere to this article Fort. If it be not GOD before the consecration it is not God after for God is without beginning and without ending Bish. Then sayd he lo what a stiffe hereticke is this He hath denyed altogether how sayest thou Is it idolatry to worship the blessed sacrament or no. Fort. God is a spirit and will be worshipped in spirit and trueth Bish. I aske thee no such question answere me directly Fort. I answere that this is the God Mauzzim that robbeth God of his honor Bish. It is pity that the grounde beareth thee or that thou hast a toung to speak Thē sayd the scribe here are a great many more articles Bish. Then sayde the Bishop Away with him for he hath spoken to much ¶ An other examination of I. Fortune ANd when I came to mine examination agayne the bishoppe asked me if I would stand vnto mine answere that I had made before and I sayd yea for I had spoken nothing but the truth And after that he made a great circumstance vpon the Sacrament Then I desired him to stand to the text he read the Gospell on Corpus Christi day whiche sayd I am the breade which came downe from heauen beleuest thou not this And I sayd yea truely And he sayd why doest thou deny the Sacrament Because your doctrine is false sayd I. Then sayd he how can that be false which is spoken in the Scripture And I sayd Christ sayd I am the bread and you say the breade is he Therefore your doctrine is false sayd I. And he sayd doest thou not beleue that the bread is he And I sayd no. Bish. I will bring thee to it by the Scriptures Fort. Hold that fast my Lord for that is the best Argumēt that you haue yet Bish. Thou shalt be burned like an hereticke Fort. Who shall geue iudgement vpon me Bish. I will iudge an hundred such as thou art and neuer be shriuen vpon it Fort. Is there not a lawe for the spiritualty as well as for the temporaltye and Syr Clement Higham sayde yes what meanest thou by that Fort. When a man is periured by the law he is cast ouer the barre and sitteth no more in iudgement And the Byshop is a periured man and ought to sit in iudgement of no mā Bish. How prouest thou that Fort. Because you tooke an oth by king Henries dayes to resist the Pope So both spirituall and temporall are periured that here can be no true iudgement Bish. Thinkest thou to escape iudgement by that no for my Chaūcellor shall iudge thee He took no oth for he was out then of the Realme M. Hygham It is time to weede out such felowes as you be in deed Bysh. Good fellowe why beleuest not thou in the Sacrament of the aultar Fort. Because I finde it not in Gods booke nor yet in the Doctors If it were there I would beleue it with al my hart Bysh. How knowest thou it is not there Fort. Because it is contrary to the second cōmaundement and seing it is not written in Gods booke why do you thē robbe me of my life Then the Bishop hauing no more to saye commaunded the Bailiffe to take him away And thus much touching the examinations of this man Now whether he died in fire or otherwise preuented with death as I sayd before I am vncertayne In the Registers of Norwich this I do finde that his sentence of condemnation was drawne and Registred but whether it was pronounced in the said Register it is not expressed according as the vsuall maner of the Notary is so to declare in the end of the sētēce Neuertheles this is most certayne that he neuer abiured nor recanted howsoeuer it pleased the Lord by death to call him out of this world ¶ The death of Iohn Careles in the Kynges Benche ABout this time the first day of Iuly amongest diuers other prisoners which dyed the same yeare in the Kinges Bench was also one Iohn Careles of Couentry a weauer Who though he were by the secret iudgemēt of almighty God preuented by death so that he came not to the full Martyrdome of his body yet is he no lesse worthy to be counted in honor place of Christes martyrs then other that suffered most cruell torments aswell for that he was for the same truthes sake a long time imprisoned as also for his willing mind zelous affection he had thereunto if the Lord had so determined it as well may appeare by his examinatiō had before Doct. Martin Which examination because it conteineth nothing almost but wrangling interrogations and matters of contentiō wherin Doctour Martin would enter into no communication about the articles of his accusation but onely vrged him to detect his felowes it shall not be greatly materiall therfore to expresse the whole but onely to excerpt so much as perteining to the question of predestination may bring some fruit to the Reader ¶ The effect of Iohn Careles examination before Doctour Martin briefly declared FIrst Doctour Martin calling Iohn Careles to hym in his Chamber demaunded what was his name To whom when the other had answered that his name was Iohn Careles then began Doctour Martin to descant at his pleasure vpon that name saying that it would appere by his conditions by that time he had done with him that he would be a true careles man in deed And so after other by talke there spent about much needelesse matter then he asked him where he was borne Careles Forsooth sayth he at Couentry Mart. At Couentry what so farre man How camest thou hither Who sent thee to the kinges Bench to prison Carel. I was
neyther of mannes lawes neyther at such time as men require it but at such time as God geueth it ¶ The examination and answeres of Iohn Newman Martyr before D. Thornton and others FIrst one of the Doctours or one of the Benche eyther the Archdeacon or Fauced or some other whose name Iohn Newman doth not expresse beginneth asking in this wise Doctor How say ye to this This is my body whiche is geuen for you Newman It is a figuratiue speach one thing spoken and an other ment as Christ sayth I am a vine I am a dore I am a stone c. Is hee therefore a materiall stone a vine or a dore Doct. This is no figuratiue speache For he sayth This is my body which is geuen for you so sayth he not of the stone vyne or dore but that is a figuratiue speach New Christ sayth this cup is the new Testament in my bloud If ye will haue it so meant then let them take and eate the Cup. Doct. Nay that is not so meant so it is a common phrase of speache among our selues we say to our friende drinke a cup of drinke and yet we meane hee shoulde drinke the drinke in the cup. New Why if we will haue the one so vnderstoode ye must so vnderstande the other Doct. Nay it is a common vse of speach to say drynke a cup of Ale or Beere And therefore it is no figuratiue speache New The often vsing of a thing doth not make that thing otherwise then it is but where soeuer one thing is spoken and an other ment it is a figuratiue speach Doct. Well we will not stand here about Howe say ye by the reall presence Is not christes naturall body there that was borne of the virgine Mary New No I do not so beleue neither can I so beleeue for the soule of man doth not feede vpon naturall thinges as the body doth Doct. Why how then doth he feede New I thinke the soule of manne dothe feede as the Aungelles in heauen whose feedyng is onely the pleasue ioye felicitie and delectation that they haue of God so the soule of man doth feede and eate through fayth the body of Christ. Colens Yea but if the body doe not feede vppon naturall thinges the soule cannot continue with the body therefore the body must needes feede vppon naturall thinges that both may liue together New I graunt it to be true but yet the soule dothe liue otherwise then the bodye whiche doth pearysh therefore naturall thinges do but feede the body onely I pray you what did Iudas receiue at the supper Colens Mary Iudas did receaue the very body of Chryst but it was to hys damnation Newman Why was the Deuill entred into him before Then he hadde both the Deuill and Chryst in hym at one tyme. Colens Nay the deuill did enter into him afterwade New Yea and before too what doe ye thinke had hee but one Deuill Nay I think he had rather a legion of deuils at the latter end Colens Well put case it be so what say you to that New Mary if Christe and the Deuill were both in Iudas at once I pray you how did they two agree together Colens Wee graunt they were bothe in Iudas at that tyme for Chryst may bee where the Deuill is if he will but the deuill cannot be where Christe is excepte it please Christ. New Christ will not be in an vncleane person that hathe the Deuill Thornton Why will ye not beleue that Christ was in hell and ye will graunt that the Deuill is there and so mighte he be in Iudas and if it pleased him New Christ woulde not suffer Mary Magdalen to touche him which sought him at his graue and did loue him entirely much lesse he will suffer an vngodly man to receaue him into his vncleane body Thornton Yes seeing God may do all thinges he may do what he list and be where he will And doth not the Psal. say he is in hell and in all places Why shoulde wee then doubt of his being there New Though his Godhead bee in all places yet that is not sufficient to prooue that his humanitie is in all places Thornton No doe you not beleeue that God is omnypotent and may do all thinges New I doe beleue that God is almighty and may doe all that he will do Thornton Nay but and if he be omnipotent hee may doe all thinges and there is nothing vnpossible for hym to do New I know God is almighty and can do all that he wil but he cannot make his sonne a lyer he cannot deny hym selfe nor hee cannot restore virginitie once violated and defiled Thornton What is that to youre purpose GOD dothe not defile virginitie we speake but of thinges that God doth New Why will ye haue the humanitie of Christ in all places as the deitie is Thornt Yea he is in all places as the deitie is if it please him New I will promise you that seemeth to me a very great heresie for heauen and earth are not able to conteine the diuine power of God for it is in all places as here and in euery place and yet ye will say that where soeuer the deitie is there is also the humnanitie and so ye wil make him no body but a phantasticall body and not a body in deede Thornton Nay we do not say he is in al places as the deitie is but if it please him he may be in all places with the deitie New I promise you that it seemeth to me as great an heresie as euer I heard of in my life and I dare not graunt it least I shoulde deny Christ to be a very man and that were agaynst all the scriptures Thornton Tushe what shall we stande reasoning wyth him I dare say he doth not beleeue that Christ came out of his mother not opening the matrice Doe you beleue that Christ rose from death and came through the stone New I doe beleue that Christ rose from death But I doe not beleue that he came through the stone neither doth the scripture so say Thornton Loe how say you he doth not beleue that chryst came through the stone And if he doth not beleue this how shall he beleue the other If he could beleue this it wer easie for him to beleue the other New The scripture doth not say he went through the stone but it saith the Angels of God came downe and roled away the stone and for feare of him the keepers became euen as dead men Thornt A foole foole that was because the women shuld see that he was risen agayne from death New Well the scripture maketh as much for me as it doth for you and more to Thornton Well let vs not stande anye longer aboute him Backe agayne to the real presence How say ye is the body of Christ really in the sacrament or no New I haue aunswered you already
hys Apostles and then I would answer him or els not Bish. Then he was very angry and sayd if I would not answer he would condemne me in dede vnlesse I would answer euery Article Auns Wel said I if you do you shal be giltie of my bloud and prooue your selfe a murtherer Arch. Then the archdeacon tooke the articles in his hand red the seconde Article which was that I was a Christian man and did beleeue in theyr mother the Catholicke church and the determination thereof Auns I sayd I was a Christian man in deede and therefore they had nothing against me Arch. Thē said he what saiest thou to the catholicke church which hath so long cōtinued except it were 9. or 10. yeres that this heresie hath sprong vp here in this realme Auns I sayde no man can accuse me of any thing spoken against the catholicke church of Christ. Bish. Then saide the bish doest thou not beleue the Creede Ans. Yes verely I beleue my Creede all that is written in the Testamēt of Christ with the rest of the Scriptures Bish. Then sayth he thou doest confesse that there is a Catholicke church I am glad of that but tell me is the King and Queene of that Church or not Ans. Wel said I now I perceiue you go about to be both mine accuser also my iudge contrary to all right I confesse Christ hath a Church vpon earth which is built vpon the Apostles Prophets Christ being the head therof and as touching the King and Quene I answere I haue nothing to do with no mās faith but with my owne neither came I hether to iudge for I iudge not my selfe but the Lord must iudge me Bishop Then sayd he Is there no part of that church here in England Auns Well I perceiue you would faine haue some thing to lay to my charge I will tell you where Christ sayeth whereas two or three be gathered together in his name there is he in the middest among them Then the archdeacon stoode vp with his mockes to put me out of comfort said to the people that I had no wit but that I thought all they were deceiued so long time and that halfe a dosen of vs should haue the truth in a corner that al they should be deceiued with such like taunts and mockes but would not suffer me to speake one woord Arch. Then he red the Article of the Sacrament and said I did denie the reall presence to be in the Sacrament after it was once consecrated and that I sayde Christes body was in heauen no where els and that the bread was nothing but a signe token or remembrance Ans. Then I said you haue to shew where and what my woordes were and heereof we talked a great while Bish. At the last the bishop was so angrie that he charged me in the Kinges Queenes and Cardinals name before the Maior and his brethren taking them to witnesse if I did not say yea or nay he would condemne me Ans. Then I saide seeing you haue nothing to accuse me of wherefore should I so answer Arch. Then the archd said I was gilty and sayd I was like a thefe at the barre which would not cōfesse his fault because his accusers were not present with a great many wordes would not let me open my mouth against him Ans. Then I sawe where about they went graunting to answere them by the woorde or els I thinke they woulde haue cōdemned me for holding of my peace and this was my beginning I beleue that Christ tooke bread and when he had geuen thankes he brake it and gaue it to his disciples and sayde Take eate this is my body which is geuen for you this doe in remembrance of me Arch. Doest thou beleeue that Christ meant euen as he sayd Ans. I said Christ was no dissembler but he spake the very truthe Arch. Thou hast very well sayd we will make the best of thy words Then he praised me with many words going about to prooue it his body reall and substantiall and said Christ called himself bread and this to proue when Christ saide This is my body the breade was his body saide he in dede real substantial not so long so big as it hong on the Crosse as the Capernaites did thinke but we eate it as mās weake nature can eate Christ. Therfore when he had sayd This is my body the bread was his body in very dede Ans. Then I asked him what Christ meant by these wordes Which is geuen for you Arch. He saide Christ spake that by the bread also but it was not written in Mathew but Luke had those words Ans. Then I asked him if Christes bodye were made of bread that was geuē for our redemption or whether the bread was crucified for vs or not Arch. Then he sayd no by saint Mary I say not so Ans. You haue said the truth in dede euen as I beleue Arch. Then he stoode vp with a great many of words and sayd that I did think it but bare bread stil as other bread is but he was sure Christe called it his body and then it was his body in deede for he would beleeue Christ. Ans. When he had spoken his pleasure by me thinking to haue condēned me by their law I said he had not iudged right of mee for I hadde not so spoken but did beleue the wordes of Christ as well as he and as much as he coulde prooue by the woorde Arch. Then he would heare what I did say it was Ans. I said I did beleeue it was that he gaue them Arch. Then he asked me what it was that he gaue them Auns I sayd that which he brake Arch. Then he asked me what was that he brake Auns I sayd that he tooke Arch What was it that he did take Auns I sayd the text sayth he tooke bread Arch. Wel then thou sayest it was but bread that his Disciples did eate by thy reason Auns Thus much I say looke what hee gaue them they did eate in deede Arch Why then was not that his body that they did eate Auns It was that which he brake Arch. Well sayd he I perceiue thy meaning well inough for thou doest thinke it is but breade still and that hee was not able to make it his body Auns That is your exposition vpon my minde Arch. Then saide he what diddest thou receiue when thou diddest receiue last Auns I sayde I doe beleue that I did eate Christes flesh and drinke his bloud For he saith My flesh is meat in deede and my bloud is drinke in deede Arch Then he sayd I had well aunsweared thinking to haue had some aduauntage at my hand and praied me to tell him how I did eate his flesh and drinke his bloud Auns Then I sayde I must aunswer you by the woorde Christ sayeth He that eateth my flesh and drinketh my bloude dwelleth
in me and I in him Arch Then he faced out the matter with Sophistrie and sayde I did eate Christe as that Church was in his eye with many such like mockes but woulde not let me aunswere one woorde Commis Then the Commissarie did aske mee if I did not remember S. Paule which did rebuke the Corinthes for theyr euill behauior and because they made no difference of the Lordes body and brought in to prooue hys matter howe he called him selfe bread in the 6. of Iohn So Paul sayth So oft as ye eate of this breade meaning Christes body vnwoorthely ye eate and drinke your owne damnation because ye make no difference of the Lordes body For thus sayeth Christ The bread that I will geue you is my flesh Now it is no bread but it is his flesh And thus he alledged euery Scripture false to make vp the matter Auns Then I sayde I did beleeue the woordes of Paule very wel euen as he had spoken them For thus he sayeth He that eateth and drinketh vnwoorthely eateth and drynketh hys owne damnation because hee maketh no difference of the Lordes body Commis What is the cause that he eateth his owne damnation Auns I sayd Saint Paule declareth it plainly wyth these woordes If ye had iudged your selues ye should not haue bene iudged of the Lord. Arch. Then the Archdeacon sayde he marueiled whye I would not say that he called the breade hys bodye seeing Cranmer Ridley and Latimer with many other sayd he called it his bodye Auns I saide you haue condemned them as heretickes and you wold haue me say with them because you wold kill me Arch. Then he saide In that they said it was his bodye they did say the truth Auns I asked wherefore they were killed seeing they sayd the truth Bishop Then sayde the Byshop that he had all theyr aunsweres and that they did not beleue as they said For they sayd Christ called it his body but it was not his naturall body but thou shall answere me by and by whether it be his body or not or els I will anger thee Auns Then I sayd I had answeared him by the word already and did beleeue it also therefore if he did condemne me for that my life was not deare vnto me I was sure he should not scape vnpunished for God wil be reuenged vpon such murtherers Arch. Then the Archdeacon intreated mee to be ruled by him take mercy while it was offered for if I were condemned I must needes be burned Yet he would not say but my soule might be saued with many moe wordes and desired me that I would beleue hym for he would speake the truth beginning how Christ fed fiue thousande wyth foure loaues and how he turned the water into wine euen so Christ tooke breade and blest it and when he had done he brake it and sayd This is my body and then he commāded them to eat it and therfore it must nedes be his body Auns Then I desired him to speake the text right or els I would not beleeue him Arch. Then he stoode vp and put off his cap and thanked me for teaching of him and sayde I was a stubberne fellow and tooke scorne to be taught Auns I sayd I ought to holde him accursed if he taught doctrine contrary to Christ and his Apostles Arch. Then he asked me whether I did beleue that Christ did geue that he tooke or not Auns I said I do beleue as much as can be proued by the Scripture and more I will not beleeue Arch. Then he began with Moyses rod howe God commanded him to lay it down and it was turned into a serpent Seing that this was by Moyses being but a man how much more Christ being both God man tooke one thing and gaue to his Disciples an other Ans. I said his comparison was nothing like for Moyses rod when it was laid downe he saw that it was tourned into a verye Serpent in deede but in this Sacrament no mā can see neither qualitie nor yet quantitie to be chāged Bish. Then sayd the Bishop that mine opinion and Faith was like vnto the Capernaites Ans. I sayd theirs was more like theyr opiniō then mine Arch. The Archdeacon asked me whether Christe tooke not one thing and gaue an other Auns I sayde Looke what he brake hee gaue vnto them and had them eate and other answere I will make none contrary to the woorde Arch. Then he sayd he marueiled why I woulde not beleue them seeing this learning had continued this fiftene hundred yeares neither yet did saye as other had before howe Christ did call it his bodye Auns Then I sayde when Cranmer whyche was heere Byshop was in authoritie he sayde that he did holde the truth and commaunded vs to beleeue him and hee hathe geuen his life for his opinion and would you haue me to beleeue you because you say that you holde the truth and that which makes me beleeue chiefly is the scripture which I am sure is the truth in deede Bish. The Bishop sayd he hath spoken the truthe that I would not beleeue him Auns I sayde if he did not nowe speake the truthe I was sure he had spoken the truthe for hee had preached before doctrine cleane contrary vnto this Then were the rest of my articles read which I aunswered and in euery article we had vp this breaden god And they sent for a candle light I thought they woulde haue condemned me but God would not suffer their cruel hearts to haue theyr pleasure at that time blessed he hys name for euermore Amen Arch. Then the Archdeacon was angry began to chide with me because I woulde not desire a day of the byshop and said I was a noughty stubberne felowe and sayde it had bene my duety to haue desired him to haue bene good to me that I might haue a day Auns Then I sayde I haue spoken the truth and therefore I would aske him no day except he would geue me a day of his owne minde Commis Then sayde the Commissarie Doest thou not thinke that thou maiest be deceiued seeing hee may be deceiued that hath gone to study all the daies of his life Auns I saide Yes I mighte be deceiued in that I was a man but I was sure Gods woord could not be deceiued Com. Then hee praied me to be content and confesse that I might learne and said they would be glad to teach me Auns And I sayde I would be as glad to learne as any man And thus they roase vp and went away saying nothing What became of this Mathewe Plaise after whether he died in prison or was executed or deliuered I haue as yet no certaine knowledge The hystorie of ten true godly Disciples and Martyrs of Christ burnt together in one fire at Lewes An. 1557. Iune 22. IN the towne of Lewes were ten faithfull seruauntes of God put in one fire the xxij day of Iune whose names
to receaue the Masse she began to be troubled in consciēce waxed very vnquiet because her house was euen hard by M. Iohn Glouers house of whome mention was made before pag. 1614. and 1620. a man of blessed memory and of a singular example of his vnfayned godlines and manifold troubles whiche he suffered for the Gospell shee did oftentimes resort to him and desired him to tel her the faultes that were in the Masse and other thinges that at that time were vrged as necessary to saluation Now he perceiuing both her vnquiet minde also the desire she had to know the truth dyd most dilligently instruct her in the wayes of the Lord approuing vnto her out of Gods holy word that the Masse with all other papisticall inuentions was odious in Gods sight and besides this reproued her for that she delighted in the vanities of this world so much By the which godly counsell geuē by him it happened that she began to waxe weery of the world throughly sorrowfull for her sinnes being inflamed with the loue of God desirous to serue him accordyng to hys word purposing also to flee from those thinges the whiche did displease the Lord her God And because she had learned the masse to be euil abhominable she began to hate it And when at a time she was compelled by the furiousnes of her husband to come to the Churche at the same tyme when the holy water was cast shee turned her backe towardes it and shewed her selfe to be displeased with their blasphemous holy water iniurious to the bloud of christ Whereupon she was accused before the Bishop for the despising of theyr sacramentals Immediately a Citation was sent for her to her husbandes house to appeare before the bishop incontinently The Summer that brought the Citation deliuered it to her husband who looking vpō it perceauing what it was was moued with anger willing the sumner to take the Citation with him agayne or els he woulde make him to eate it The Sumner refused to take it agayne for he thought no man durst haue bene so bold to trouble him But in the ende Lewes compelled the sayd sumner to eate the Citation indeed by setting a daggar to his hart when hee had eaten it he caused him to drinke to it so sent him away But immediately after the sayd Lewes with his wife were commaunded to appeare before the B. where the sayd Lewes by by submitted himself desired the Bish. to be good to him excusing himselfe after the best fashion he could Wherupon the B. was content to receiue his submission with condition that his wife shoulde submit her selfe also But shee stoutly told the byshop that by refusing of the holy water she had neither offended God nor any part of hys lawes At the which words the bish being greeuously offended because she was a Gentlewomā he would not take her at the worst as he sayd he gaue her one monthes respite binding her husband in an hundred pound to bring her again vnto him at the monthes end and so they were both let go When they came to their owne house the sayde Maystresse Ioyce Lewes gaue her selfe to most dilligent praier and inuocating of the name of God resorting continually to the aboue named man of God Maister Iohn Glouer who did most dilligently instruct her with Gods worde willing her in any wise not to meddle with that matter in respect of vayne glory or to get her selfe a name shewyng her the great daungers shee was like to cast her selfe in if shee shoulde meddle in Gods matters otherwyse then Christ doth teach When the moneth was nowe almost expired and the time at hand that shee shoulde be brought before the Bishop her husband being aduertised by the sayde Mayster Iohn Glouer and others not to carry her to the Byshop but to seeke some wayes to saue her or if the worst should come to be content to forfeit so much money rather then to cast his own wife into the fire He answered hee woulde not loose or forfeit anye thinge for her sake and so lyke a murtherer of his owne wife caryed her to the bloudye B. where she was examined and found more stout then shee was before death was threatned And to begin withal she was sent to such a stincking prison that a certayn mayde which was appoynted to keep her companye did sownd in the same prison Being thus kept in prison and oftentimes examined and euer founde stoute at the length shee was brought in iudgement pronounced an hereticke worthy to be burned When the Bishop reasoned with her why she would not come to the masse and receiue the sacramentes and sacramentals of holy Church she answered Because I find not these thinges in Gods worde which you so vrge and magnifie as thinges moste needefull for mens saluation If these thinges were in the same word of God commended I would with all my hart receiue esteeme and beleue them The Bishoppe aunswered if thou wilt beleeue no more then is in the scripture concerning matters of religion thou art in a damnable case At the whiche wordes she was wonderfully amased and being moued by the spirite of God tolde the Bishop that hys wordes were vngodly and wicked After her condemnation she cōtinued a whole twelue moneth in prison because she was committed to the Sheriffe that was of late chosen who coulde not be compelled to put her to death in his tyme as he affirmed for y◠which thing after her death he was sore troubled and in daunger of his life All that time shee was in prison her behauiour was such both in wordes and deedes that al they that had any sparke of godlines or ciuile honesty did greatly lamēt her case that she should be put to death Now when the tyme did drawe neare the which God had appoynted for her deliueraunce the writte De comburendo as they terme it beyng brought down from London she desired certaine of her frends to come to her with whom when they came shee consulted how shee might be haue her self that her death might be more glorious to the name of God cōfortable to his people and also most discomfortable vnto the enemies of God As for death sayd shee I do not greatly passe when I behold the amyable countenance of Christ my deare Sauiour the vglesome face of death doth not greatly trouble me In the which time also shee reasoned most comfortably out of Gods worde of Gods election and reprobation In the euenyng before the daye of her suffering two of the priests of the close of Lichfield came to the vnder Sheriffes house where shee laye and sent worde to her by the Sheriffe that they were come to heare her confession for they would be sory shee shoulde dye without it She sente them word agayne shee had made her confession to Christ her sauiour at whose hands she was sure to haue forgeuenes of her sinnes
needes be the true catholicke church Rafe My Lord if you remember I spake of al the world as it is wrytten and not of all Christendome only as me thinke your Lordship taketh it the whiche kinde of speaking you doe not finde in al the Bible For sure I am that the Gospel hath bene both preached and persecuted in all lands First in Iewrie by the Scribes and Phariseis and since that time by Nero Dioclesian and such like nowe here in these our daies by your Lordship knoweth whoÌ„ For truth it is that the church which you call Catholicke is none otherwise Catholike then was figured in Caine obserued of Ieroboam Ahab Iezabell Nabuchadonozor Antiochus Herode wyth innumerable more of the like and as both Daniell and Esdras maketh mention of these last daies by a plaine prophecie and now fulfilled as appeareth and affirmed by our Sauiour Christe and hys Apostles saying There shall come greeuous wolues to deuour the flocke Boner Nowe by the blessed Sacrament of the Aultar M. Morton he is the rankest hereticke that euer came before me How say you haue you heard the like Morton I thought what he was my Lord at the first I. Boner Now by all Halowes thou shalt be brent with â—ire for thy lying thou horeson verlette and prickelouse thâ—â— Dost thou finde a prophecie in Dan. of vs nay you knaue it is of you that he speaketh off and of your false pretenâ—â—d holinesse Go too lette me heare what is the saying of Esdras and take heede ye make not a lie I aduise you Rafe The saying of Esdras is this the heat of a great multitude is kindled ouer you and they shall take away certaine of you and feede the Idols with you and hee that consenteth vnto them shall be had in derision laughed to scorne and troden vnder foote yea they shall be like mad men for they shall spare no man they shall spoile and wast such as feare the Lord c. Boner And haue you taken thys thinge to make youre market good Ah syrrha wilt thou so by my Faith a 〈◊〉 instruction and a necessary thing to be taught among the people By my trouth I thinke there be no more of thys opinion I pray thee tell me Is there any that vnderstaÌ„deth this scripture on this fashion Before God I thinke there be none in all England but thou Rafe Yes my Lord there are in England three religions Boner Saist thou so which be those three Rafe The first is that whiche you holde the seconde is cleane contrary to the same and the thirde is an Neuter being indifferent that is to say obseruing all things that are commaunded outwardly as though he were of your part his heart being set wholy against the same Boner And of these three which art thou for nowe thou must needes be of one of them Rafe Yea my Lord I am of one of them and that which I am of is euen that which is contrary to that which you teach to be beleeued vnder paine of death Boner Ah syr you were here with me at Fulham and had good cheare yea and mony in your purse when you went away and by my faith I had a fauour vnto thee but now I see thou wilt be a naughtie knaue Why wilt thou take vpon thee to read the Scripture and canst not vnderstaÌ„d neuer a woorde For thou hast brought a text of scripture the which maketh cleane against thee For Esdras speaketh of the multitude of you heretickes declaring your hate against the catholicke Churche making the simple or idle people that beleeue that all is idolatrie that we do and so intise them away vntill you haue ouercome them Rafe Nay not so my Lord. For he maketh it more plaine and sayth on this wise They shall take away their goodes and put them oute of their houses and then shall it be knowen who are my chosen sayth the Lord for they shal be tried as the siluer or gold is in the fire And we see it so come to passe euen as he hath sayd For who is not now driuen from house home yea and his goodes taken vp for other menne that neuer swette for them if hee doe not obserue as you command and set foorth Or els if he be taken then must he either deny the truth as I did in dissembling or els he shal be sure to be tried as Esdras sayeth euen as the golde is tried in the fire Whereby all the worlde may knowe that you are the bloudy church figured in Caine the tyraunte neither yet are ye able to auoide it Morton I promise you my Lorde I like hym better nowe then euer I did when he was heere before you the other time For then hee did but dissemble as I perceiued well inough but nowe me thinke he speaketh plainly Bon Mary syr as you say in dede he is plaine For he is a plaine heretike and shal be burned Haue the knaue away Let him be caried to little ease at London vntil I come Rafe And so was I caried to London vnto Little case and there remained that nighte and on the next morrowe I appeared before him againe the Deane of Paules and the Chauncellour of London being present Then were brought foorth certaine wrytings that I had set my hand vnto Boner Come on your wayes syrha Is not thys youre hand and this and this Rafe Yea they are my hande all of them I confesse the same neither yet will I denie any thing that I haue sette my hand vnto But if I haue sette my hand to anye thing that is not lawfull therefore am I sorie Neuerthelesse my hand I will not deny to be my doing Boner Well sayde Nowe yee must tell mee Were you neuer at the Churche since you went from mee at Masse and Mattens c. Rafe No my Lorde not at Masse Mattens nor none other straunge woorshipping of God Boner Yea sayest thou so Wast thou neither at thyne owne parish church nor at none other And doest thou also say that it is a straunge worshipping Why I praye thee wilt thou not beleeue the Scripture to be true Rafe Yes my Lorde I beleeue the Scripture to be true and in the defence of the same I entend to geue my life rather then I will deny any part thereof God willing Deane My Lorde this fellow will be an honest man I heare by him He will not stand in his opinion for he sheweth himselfe gentle and pacient in his talke Boner Oh he is a glorious knaue His painted termes shall no more deceiue me Ah horeson Prickelouse doeth not Christ say This is my body And howe darest thou deny these woordes for to say as I haue a wryting to shew and thine owne hand at the same Lette me see wilt thou deny this Is not this thine owne hande Rafe Yes my Lord it is mine owne hand neyther am I ashamed thereof because my confession therein is agreeable
many promoters and vnneighborly neighbors to help them forwards By which kinde of people it is not vnlike these two godly yokefellowes were accused and taken and being once deliuered into the pitiles haÌ„dling of Boner their examinations ye may be sure were not long deferred For the 16. day of Iuly 1557. they were brought before him into hys palace at London Wher first he demaÌ„ded of the said Iames Austoo amongst other questions where he had bene confessed in Lent and whether he receiued the sacrament of the altare at Easter or not To whom he answered that in dede he had ben confessed of the curate of Aâ—halowes Barking â—e to the tower of London but that he had not receiued the sacrament of the altar for he defied it from the bottome of his heart Why quoth the Bishop doest thou not beleeue that in the sacrament of the altare there is the true body bloude of Christ. No sayd Austoo not in the Sacrament of the altar but in the Supper of the Lorde to the faithfull receiuer is the very body and bloud of Christ by faith Boner not well pleased with this talke asked then the wife how she did like the religion then vsed in this courâ—h of England Shee answered that shee beleeued that the same was not according to Gods word but false and corrupted and that they which did goe thereunto did it more for feare of the law then otherwise Then hee againe asked her if shee woulde goe to the Churche and heare Masse and pray for the prosperous estate of the king being then abroad in his affaires Whereunto she said that she defied the Masse with all her heart and that she would not come into any Churche wherein were Idols After this the Bish. obiected vnto them certaine articles to the number of 18. The tenor whereof because they touch only such common trifling matters as are already mentioned in diuers sondry places before I do here for breuitie sake omit and passe ouer geuing you yet this much to vnderstand that in the maters of faith they were as souÌ„d and answered as truly God be therfore praised as euer any did especially the woman to whom the Lord had geuen the greater knowledge and more feruentnes of spirit Notwithstanding according to the measure of grace that God gaue them they both stood most firmly vnto the truthe And therefore to conclude the 10. day of Sept. they were with Rafe Allerton of whoÌ„ ye haue heard brought againe before the bishop within his chappell at Fulham where he speaking vnto them said first on this wise Austoo doest thou knowe where thou art nowe and in what place and before whom and what thou hast to doe Yea quoth Austoo I knowe where I am For I am in an idols temple After which wordes their articles being againe red their constancie in faith perceiued Boner pronounced against either of them seuerally the sentence of coÌ„demnation and deliuering them vnto the sheriff there present did rid his hands as he thought of them but the Lorde in the ende will iudge that to whome I referre his cause It so happened vpon a night that as this Margerie Austoo was in the bishops prisone which prison I suppose was his dogge kennel for it was as is reported vnder a paire of staires by the bishops procurement there was sent a stoute champion as appeared about 12. of the clocke at nighte who suddenly opened the doore and with a knife drawen or ready prepared fell vppon her to the intent to haue cut her throte Which she by reason of the clearnes of the Moone perceiuing and calling vnto God for helpe he but who it was she knewe not geuing a grunt and fearing belike to commit so cruel a dede departed his waies without any more hurt doing The next night following they caused a great rumbeling to be made ouer her head which semed to her to haue bene some great thuÌ„der which they did for to haue feared her out of her wittes but yet thanks be to God they missed of their purpose Richard Roth. IN the godly felowship of the forenamed three Martyrs was also this Rich. Roth as is alreadye specified Who being apprehended and brought vp vnto the bish of London was by him examined the 4. day of Iuly at what time the bish did earnestly trauel to induce him to beleeue that there were 7. sacraments in Christes churche and that in the sacrament of the altar after the words of consecration duely spoken there remained the very substance of Christes body and bloud and none other Wherunto at the present he made only this aunsweare that if the scriptures did so teach him and that he might be by the same so perswaded he would so beleue otherwise not But at another examination which was the 9. day of Sept. he declared plainly that in the said sacrameÌ„t of the altar as it was then vsed there was not the very body and bloud of Christ but that it was a dead God and that the Masse was detestable and contrary to Gods holy woorde and will from the which faith and opinion he would not goe or decline The next daye being the 10. day of the same moneth of September the Bishop at his house at Fulham by waye of an article laid and obiected against him that he was a comforter and boldener of hereticks and therefore hadde wrytten a letter to that effect vnto certaine that were burned at Colchester the copie whereof ensueth A letter wrytten by Rich. Roth vnto certaine brethren and sisters in Christ condemned at Colchester and ready to be burned for the testimonie of the truth O Deare brethren and sisters how much haue you to reioyce in God that he hath geuen you such faith to ouercome thys bloud thirsty tyrants thus far and no doubt he that hathe begon that good worke in you wil fulfil it vnto the end O deâ—◠〈…〉 in Christ what a crowne of glory shall ye receiue with Christe in the kingdom of God Oh that it had bene the good will of God that I had ben ready to haue gon with you For I lie in my 〈◊〉 little ease in the day and in the night I lie in the Colehouse froÌ„ Rafe Allerton or any other and we loke euery day wheÌ„ we 〈◊〉 be condemned For he said that I shoulde be burned wythin 〈◊〉 daies before Easter but I lie still at the pooles brinke and euery man goeth in before mee but we abide paciently the lordes lâ—isure with many bandes in setters and stockes by the whiche we haue receiued great ioy in God And nowe fare you well deare brethren and sisters in this worlde but I trust to see you in the heauens face to face Oh brother Munt with your wife and my deare sister Rose how blessed are you in the Lord that God hath found you worthy to suffer for his sake with all the rest of my deare brethren sisters knowen vnknowen O be ioyful euen
Roger Holland THe last examination of Roger Holland was when he with his fellow prisoners were brought into the consistorie there excommunicated all sauing Roger redy to haue their senteÌ„ce of iudgement geuen with many threatning words to feare them withall the Lord Strange syr Tho. Iarret M. Eagleston Esquier and diuers other of worship both of Cheshire Lankeshire that were Rog. Hollands kinsmeÌ„ and friends being there present which had beene earnest suters to the Bishop in hys fauour hoping of his safetie of life Nowe the Bishop hoping yet to winne him with his faire and flattering woordes began after this maner Boner Rog. I haue diuers times called thee before home to my house and haue conferred with thee and being not learned in the latine toung it doth appeare vnto me thou art of a good memorie of a very sensible talke but something ouerhastie which is a naturall disease to some men And surely they are not the worst natured men For I my selfe shall now and then be hastie but mine anger is soone past So Roger surely I haue a good opinion of you that you wil not with these lewd fellowes cast your selfe headlong from the church of your parents your frendes that are here very good catholikes as it is reported vnto me And as I meane thee good so Roger play the wisemans part and come home with the lost sonne and say I haue runne into the church of schismatikes and heretikes from the catholicke church of Rome and you shall I warrante you not only finde fauor at Gods hands but the Church that hath authoritie shall absolue you and put newe garments vppon you and kill the fatling to make thee good cheare withall That is in so doing as meate doth refresh and chearish the minde so shalt thou finde as much quietnesse of conscience in comming home to the church as dyd the hungry sonne that had ben fed afore with the hogs as you haue done with these heretikes that seuer them selues from the church I giue them a homely name but they be worse putting his hand to his cap for reuereÌ„ce sake then hogs For they know the church and will not followe it If I shoulde saye thus muche to a Turke hee woulde I thinke beleue me But Roger if I did not beare thee and thy friendes good will I woulde not haue sayde so muche as I haue done but I would haue let mine Ordinarie alone with you At these wordes his frendes that were there gaue the Bishop thankes for his good will and paines that he had taken in his and theyr behalfe Boner Wel Roger how say you nowe Do you not beleeue that after the Priest hath spoken the words of consecration there remaineth the body of Christ really corporally vnder the formes of bread and wine I meane that selfe same body that was borne of the virgine Mary that was crucified vpon the crosse that rose againe the third day Holland Your Lordship sayth the same body which was borne of the virgin Marie which was crucified vpon the Crosse which rose againe the third day but you leaue out which ascended into heauen and the Scripture sayeth he shall there remaine vntil he come to iudge the quicke and the deade Then he is not contained vnder the formes of bread and wine by Hoc est corpus meum c. Boner Roger I perceiue my paines and good will will not preuaile and if I shoulde argue with thee thou art so wilâ—ul as all thy fellowes be standing in thine owne singularitie foolish conceit that thou wouldest still talke to no purpose this 7. yere if thou mightest be suffered Aunswer whether thou wilt confesse the reall corporall presence of Christes body in the Sacrament or wilt not Holland My Lord although that God by his sufferaunce hath nere placed you to set forth his truth and glory in vs his faithful seruantes notwithstanding your meaning is farre from the zeale of Christ and for all your words you haue the same zeal that Annas and Caiphas had trusting to their authoritie traditions and ceremonies more then to the woorde of God Boner If I should suffer hym he would fall from reasoning to railing as a franticke heretike Lord Straunge Roger sayth the Lord Straunge I perceiue my Lorde woulde haue you to tell him whether you will submit your selfe vnto him or no. Boner Yea sayeth Boner and confesse this presence that I haue spoken of With this Roger turning him to the Lorde Strange and the rest of his kinsmen and frendes very chearefully kneled downe vpon his knees and said God by the mouth of his seruant S. Paul hath said Let euery soule submit him selfe vnto the higher powers and he that resisteth receiueth hys owne damnation and as you are â— Magistrate appoynted by the will of God so do I submit my selfe vnto you and to all such as are appoynted for Magistrates Boner That is well sayde I see you are no Anabaptist Howe saye you then to the presence of Chrâ—stes bodye and bloud in the Sacrament of the altare Holland I say and I beseeche you all to marke and beare witnes with me for so you shal doe before the iudgement seate of God what I speake for heere is the Conclusion And ye my deare frendes turning him to his kinsmen I pray you shew my father what I doe say that he may vnderstand I am a christian man I say and beleeue and am therein fully persuaded by the scriptures that the Sacrament of the Supper of oure Lorde ministred in the holye Communion according to Christes institution I beinge penitent sorie for my sinnes and minding to amend and lead a new life and so coÌ„ming worthely vnto Gods bord in perfect loue charity do there receiue by faith the body bloud of Christ. And though Christ in his humane person sitte at the right hand of his father yet by saith I say his death his passion his merites are mine and by faithe I dwell in him and he in me And as for the Masse transubstantiation the worshipping of the Sacrament they are meere impietie and horrible idolatrie Boner I thought so much sayth Boner suffering him to speake no more how he wold proue a very blasphemous hereticke as euer I heard Howe vnreuerently doeth hee speake of the blessed Masse and so read his bloudy senteÌ„ce of condemnation adiudging him to be burned All this while Roger was verye patient quiet and when he should depart he sayd my lord I besech you suffer me to speake 2. words The B. wold not hear him but bad him away Notwtstanding being requested by one of his frendes he sayd speake what hast thou to say Holland Euen now I told you that your authority was from God and by his sufferance and now I tel you God hath heard the praier of his seruaÌ„ts which hath ben powred forth with feares for his afflicted sainctes which daily you persecute as now you
to speake he sayd Doest thou answer my Archdeacon so thou naughty boy I shall handle thee well enough be assured so he sent for a couple of rods and caused him to kneele agaynst a long bench in an arbor in his garden where the sayd Thomas without any enforcement of his part offered hymselfe to the beatyng did abide the fury of the sayd Boner so long as the fat panched B. could endure with breath and til for werines he was fayne to cease geue place to his shamefull act He had two willow rods but he wasted but one and so left of Now after this scourgyng the sayd Thom. Hinshaw notwithstandyng did sustaine diuers conflictes and examinations sundry tymes At last beyng brought before the sayd Bishop in his chappell at Fulham there hee had procured witnesses and gathered Articles agaynst hym which the yong man denied and woulde not affirme or consent to any interrogatory there and then ministred do what they could ¶ The Articles were these COncernyng Palmes Ashes Holy bread Holy water Auriculer confession receiuyng the Sacrament at Easter hearyng deuine seruice then set forth c. Whether he had receiued all these or whether he would receiue them or no. Item what he thought of the seruice set forth in K. Edwards tyme in his latter dayes and in especiall what he thought of the veritie of Christes body in the sacrament In which all his answers the sayd Tho. Hinshaw kept an vpright conscience and entangled himselfe with none of their ceremonies so mercifull was the Lord vnto hym Not long after this his examination about a fortnight or such a thyng the foresayd Examinate fell sicke of a burnyng agâ—â— wherby he was deliuered vpon entreatie vnto his maister Martin Pugson in Paules Churchyard aforesayd for the bishop thought verily he was more like to dye then to lyue The whiche hys sickenesse endured a twelue month or more so that in the meane tyme Queene Mary dyed Then he shortly after recouered health and escaped death beyng at the writyng of this yet alyue both witnesse and reporter of the same the Lord therefore bee praysed Amen The scourging of Iohn Milles by B. Boner BEsides the aboue named was scourged also by the haÌ„ds of the sayd B. one Iohn Milles a Capper a right faith full and true honest man in all his dealyngs and conditions Who was brother to the foresayd R. Milles burned before at Brainford as is aboue signified pag. 1967. Who also was apprehended in the same number with them at Islington as is mentioned also before pag. 1969. and beyng brought before Boner and there examined was commaunded to the Colehouse with the foresayde Tho. Hinshaw where they remained one night in the stocks From thence he was sent to Fulham where hee with the sayde Hinshaw remayned 8. or 10. dayes in the stockes during which tyme hee susteined diuers conflictes with the sayde Boner who had hym oft tymes in Examination vrgyng hym and with a sticke which he had in his hand oft times rappyng him on the head and flirting him vnder the chin on the eares saying he looked downe like a thiefe Moreouer after he had assaied all maner of wayes to cause him to recant and could not at length hauyng him to his Orchard there within a little arbor with his owne handes beat hym first with a willowe rod and that beyng worne well nigh to the stumps he called for a birchin rod which a lad brought out of his chamber The cause why hee so beat him was this Boner asked hym when he had crept to the crosse He answered not since he came to the yeares of discretion neither would to be torne with wyld horses Then Boner bade him make a crosse in his forehed which he refused to do Whereupon he had him incontinently to his Orchard and there callyng for rods sheweth his crueltie vpon hym as he did vppon Tho. Hinshaw as is aboue declared This done he had hym immediately to the Parishe Church of Fulham with the sayd Tho. Hinshaw wyth Rob. Willis to whom there beyng seuerally called before hym he ministred certaine Articles asking if they would subscribe to the same To the which the sayd Iohn Milles made his answer according to his conscience denying theÌ„ all except one article which was coÌ„cernyng K. Edwards seruice in English Shortly after this beating Boner sent to him in prison a certain old priest lately come froÌ„ Rome to coniure out the euill spirite from hym who laying hys hand vpon his hed began with certaine words pronounced ouer hym to coniure as hee had bene woont before to do Milles meruailing what the Priest was about to doe sayd he trusted no euill spirit to be within hym laughed hym to scorne c. As this Iohn Milles was diuers tymes and oft called before Boner so much communication and talke passed betwene them which to recite all it were too long And yet it were not vnpleasaunt for the Reader that lusteth to laugh to see the blynd and vnsauorie reasones of that B. which he vsed to perswade the ignorant withall As in the processe of his other talke with this Milles Boner going about to perswade hym not to meddle with matters of the scripture but rather to beleeue other mens teachyng which had more skill in the same first asked if he dyd beleue the scripture Yea sayd he that I do Then the Bish. Why quoth he S. Paul saith if the man sleepe the woman is at libertye to goe to another man If thou were a sleepe hauing a wyfe wouldst thou be content thy wyfe to take another man And yet this is the scripture Item if thou wilt beleue Luther Zuinglius and such then thou canst not go right But if thou wilt beleue me c thou canst not erre And if thou shouldst erre yet thou art in no peril thy bloud should be required at our hands As if thou shouldst go to a far country meete with a fatherly man as I am for these were his termes and aske the way to the head citie and he should say go this way and thou wilt not beleeue hym but follow Luther and other heretikes of late dayes and go a contrary way how wiâ—te thou come to the place thou askest for so if thou wilt not beleeue mee but followe the leadyng of other heretickes so shalt thou bee brought to destruction and burne both body and soule As truly as thou seest the bodies of them in Smithfield burnt so truly their soules doe burne in hell because they erre from the church Oft tymes speaking to the sayde Iohn Milles hee would say they call me bloudy Boner A vengeaunce on you all I would faine â—e rid of you but you haue a deâ—ire in burnyng But if I might haue my will I would sowe your mouthes and put you in sacks and drowne you Now somewhat to say concerning the deliueraunce of the said Iohn
till he come and therefore I meruaile ye blushe not before all this people to lye so manifestly as ye doe With that Gascoine held his peace made her no answer for as it seemed he was ashamed of his doyngs Then the Chancellor lift vp his hed of from his cushion and commanded the Gaoler to take her away Dry. Now sayd she ye be not able to resist the truth ye coÌ„maund me to prison agayne Well the Lord in the end shal iudge our cause and to hym I leaue it Iwisse iwisse this geare will go for no payment then So went she with the Gaoler away The second examination of Alice Dryuer THe next day she came before them agayne the Chancellor then asked her what she said to the blessed sacrament of the aulter Dry. I will say nothing to it for you will neither beleeue me nor your selues For yesterday I asked you what a sacrament was and you sayde it was a signe and I agreed therto sayd it was the truth confirming it by the scriptures so that I went not from your owne words now ye come and aske me agayne of such a sacrament as I told you I neuer red of in the scriptures Spens Thou lyest naughty woman we did not say that it was a signe Dry. Why maisters be ye not the meÌ„ that you were yesterday will ye eat your owne wordes Are ye not ashamed to lie before all this multitude here present who heard you speake the same Then stoode vp D. Gascoine said she was deceyued for there were three churches the malignant church the church militant and the church triumphaÌ„t So he would â—ame haue made matter but he could not tell which way Dry. Sir is there mention made of so many Churches in the scripture Gasc Yea. Dry. I pray you where find you this word Church written in the scripture Gasc It is written in the new Testament Dry I pray you sir shew the place where it is written Gasc I cannot tell the place but there it is With that she desired him to looke in his Testament Then he fombled sought about him for one but at that tyme he had none that he knew well enough though he seemed to search for it At the last she said Haue ye none here sir Gasc No. Dâ—y I thought so much in deede that ye were little acquainted withall Surely you be a good Doctor You say you sit here to iudge accordyng to the law and howe can you geue iudgement haue not the booke of the law with you At which words Gascoine was out of countenance and asked her if she had one Dry. No sayd she Gasc Then sayd he I am as good a doctor as you Dry. Well sir I had one but you tooke it from me as you would take me from Christ if you could and since would ye not suffer me to haue any booke at all so burnyng is your charitie But you may well know I thanke God that I haue exercised the same Els could I not haue answered you to Gods glory be it spokeÌ„ as I haue Thus she put them all to silence that one looked on another and had not a word to speake Dry. Haue you no more to say God be honoured You bee not able to resist the spirit of God in me a poore woman I was an honest poore mans daughter neuer brought vp in the vniuersitie as you haue bene but I haue driuen the plough before my father many a tyme I thanke God yet notwithstandyng in the defence of Gods truth and in the cause of my maister Christ by his grace I will set my foote against the foote of any of you all in the maintenance and defence of the same and if I had a thousand lyues it would go for payment thereof So the Chancellour rose vp and red the sentence in Latine of condemnation and committed her to the secular power so went she to prison agayne as ioyful as the bird of day praysing and glorifiyng the name of God ¶ Alexander Gouche Martyr AT which tyme Alexander Gouch also was examined who was taken with her as before is said whose examination here after followeth This Alexander Gouch was examined chiefly of the Sacrament other ceremonies of the popish church And as for that his beliefe was that Christ was ascended into heauen and there remayneth that the Sacrament was the remembraunce of his death and passion and for refusing the Masse and the Pope to be supreme hed of Christs Church for these causes was he condemned died with Alice Dryuer at Ipswich the 4. of Nouember which was the Monday after All Saintes 1558. D. Myles Spenser beyng Chancellor they both endyng their lyues with earnest zeale nothing fearyng to speake their conscience wheÌ„ they were commaunded to the contrary These two godly personnes beyng come to the place where the stake was set by 7. of the clocke in the morning notwithstandyng they came the selfe same mornyng from Melton Gaole which is vj. myles from Ipswich beyng in their prayers and singyng of Psalmes both of them together Sir Henry Dowell then beyng Shiriffe was very much offended with them and wylled the Bailiffes of Ipswich to bidde them make an ende of their Prayers they kneelyng vpon a broome fagot one of the Bailiffes whose name was Richard Smart commaunded them to make an ende saying On on haue done haue done make an ende nayle them to the stake yet they continued in prayer Then sir Henry sent one of his men whose name is Rich. Coue that they should make an end Then Gouch stood vp and sayd vnto the Shiriffe I pray you M. Shirife let vs pray a litle while for we haue but a little tyme to lyue here Then said the Bailife Come of haue them to the fire Then the sayd Gouch and Alice Driuer sayde Why M. Shiriffe and M. Bayliffe wyll you not suffer vs to pray Away said sir Henry to the stake with them The Martyrdome of Alexander Gouch and Driuers wyfe Then diuers came tooke them by the handes as they were bound standing at the stake The shiriffe cryed laye hands on them lay hands on them With that a great nuÌ„ber ran to the stake The shirife seyng that let them all alone so that there was not one taken There was one Bate a Barbour a busie doer about theÌ„ who hauing theÌ„ a freese gowne vpon hym sold it immediately saying it stunke of heretikes with other foule wordes moe After this within three or foure weekes Gods hand was vpon hym and so he dyed very miserably in Ipswich The Martyrdome of three which were burned at Bury for the true testimony of Iesus Christ. ALthough our history hasteth apace the Lord be praysed to the happy death of Queene Mary yet she died not so soone but some there were burned before and moe should haue bene burnt soone after them if Gods
the very same Christ that was borne of the virgine Mary that was hanged on the Crosse and that suffered for our sinnes and at these words they al put of their cappes and bowed theyr bodyes White My Lord what is a Sacrament Brookes It is the thing it selfe the which it representeth White My Lord that can not be for he that representeth a Prince can not be the Prince himselfe Brookes How many sacraments findest thou in the scriptures called by the name of Sacramentes White I finde 2. Sacraments in the Scriptures but not called by the names of the sacramentes But I thinke S. Augustine gaue them the first name of Sacramentes Brookes Then thou findest not that word sacrameÌ„t in the Scriptures White No my Lord. Brokes Did not Christ say This is my body and are not his words true White I am sure the wordes are true but you play by me as the deuill did by Christ for he sayd If thou be Mat. 4. For it is c. Psal. 91. But the words that folowed after he clean left out which are these Thou shalt walke vpon the Lion and Aspe c. These woordes the Deuill lefte out because they were spoken agaynst hymselfe and euen so doe you recite the Scriptures Brokes Declare thy fayth vpon the Sacrament White Christ and his Sacramentes are like because of the natures for in Christ are 2. natures a diuine and a humane nature so likewise in the Sacrament of Cristes body and bloud there be two natures the which I deuide into 2. partes that is externall and internal The external part is the element of bread and wine according to the saying of S. Austine The internal part is the inuisible grace which by the same is represented So is there an externall receiuing of the same Sacrament an internall The externall is with the hande the eye the mouth and the eare The internall is the holy ghost in the hart which worketh in me fayth Wherby I apprehend all the merits of Christ applying the same wholly vnto my saluation If this bee truth beleue it and if it be not reproue it Doct. Hoskins This is Oecolampadius doctrine Hooper taught it to the people Brokes Doest thou not beleue that after the wordes of coÌ„secration there is the naturall presence of Christes body White My Lord I will aunswere you if you wyll aunswere me to one question Is not this article of our beliefe true He sitteth at the right hand of God the father almighty if he be come from thence to iudgement say so Brokes No. But if thou wilt beleue the Scriptures I will proue to thee that Christe was both in heauen and in earth at one time White As he is God he is in all places but as for hys manhood he is but in one place Brokes S. Paule sayth 1. Cor. 15. Last of all he was seene of me c. Here S. Paule sayth he sawe Christ and S. Paule was not in heauen White S. Pauls chief purpose was by this place to proue the resurrection But how do you proue that Christ when he appered to S. Paule was not still in heauen like as he was sene of Stephen sitting at the right hand of God S. Augustine sayth the head that was in heauen dyd crye for the body and members which were on the earth said Saul Saul why persecutest thou me And was not Paule taken vp into the thyrd heauen where hee might see Christ as he witnesseth Cor. 15. For there he doth but onely saye that he saw Christ but concerning the place hee speaketh nothing Wherfore this place of scripture proueth not that Christ was both in heauen and earth at one tyme. Brokes I told you before he woulde not beleeue Here be three opinions the Lutherans the Oecolampadians and we the Catholickes If you the Oecolampadians haue the truth then the Lutherians we the catholickes be out of the way If the Lutherians haue the truth then you the Oecolampadians and we the Catholickes be out of the way But if we the catholicks haue the truth as we haue in deede then the Lutherians and you the Oecolampadians are out of the way as ye are in deede for the Lutherians do call you heretickes White My Lorde ye haue troubled me greatly wyth the Scriptures Brokes Did I not tell you it was not possible to remoue him from his errour Away with him to the Lollardes Tower and dispatch him as soone as ye can This was the effect of my first examination More examinations I had after this which I haue no tyme now to write out Amongest many other examinatioÌ„s of the foresaid Richard White at diuers and sondry times susteined it happened one time that Doctour Blackston Chancellour of Exeter saâ—e vpon him with diuers other who alledging certayne Doctors as Chrysostom Cyprian Tertullian agaynst the sayd Richard and being reproued by hym for his false patching of the Doctors fell in such a quaking shaking his conscience belike remorsing him that he was fayne â—lowping downe to laye both his handes vpon his knees to stay his body from trembling Then the sayd Iohn Hunt and Richard White after many examinatioÌ„s and long captiuity at length were called for and brought before Doctour Geffrey the Byshops Chancellor there to be condemned and so they were The high Sheriffe at that present was one named Syr Anthony Hungerford who being theÌ„ at the Sessions was there charged with these two condeÌ„ned persoÌ„s with other malefactours there condemned likewise the same time to see the execution of death ministred vnto them In the meane tyme M. Clifforde of Boscon in Wiltshyre sonne in law to the sayd Syr Anthony Hungerford the Shiriffe commeth to his father exhorting him counselling him earnestly in no case to medle with the death of these two innocent persons and if the Chauncellour and Priestes would needes be instant vpon him yet he should first require the writ to be sent downe De comburendo for his discharge Syr Anthony Hungerford hearing this and vnderstanding Iustice Browne to be in the town the same time went to him to aske his aduise couÌ„sel in the matter who told him that without the writ sent downe from the superiour powers he could not be discharged and if the writte were sent then he must by the law do his charge The Sheriffe vnderstanding by Iustice Browne how farre he might go by the lawe and hauing at that time no writ for his warrant let them alone and the next daye after taking his horse departed The Chauncellor all this while maruelling what the Sheriffe ment and yet disdayning to go vnto him but looking rather the other should haue come first to him at last hearing that he was ridden taketh his horse and rideth after him who at length ouertaking the said Sheriffe declareth vnto him how he had committed certaine condemned prisoners to his hand whose duty had bene to haue sene
the violater is mortal and deadly sinne After all maner of wayes and meanes attempted to drawe this poore man from Christ and his truth the bishop seeyng that hee could not preuayle determined to send hym to the bishop of Rochester and so did who assayed by all meanes possible to remooue him from his former professed truth But seyng all his endeuors frustrate and that he profited nothyng he signified the same to the Archbishop and withal both went himselfe vnto hym and caried the poore prisoner with him thether also In the afternoone of the same day the said Archbish. of Cant. the bish of Rochester and diuers others assistantes called the sayd poore man before them agayne and caused all the former Articles Interrogatories and demaundes to be red vnto hym in English to the end he should either haue reuoked the same or els recanted them altogether vsing both threates and faire promises to the performaunce thereof but all in vayne for his fayth was built vpon the rocke Christ Iesus and therefore vnable to be remooued with any stormes of persecution whatsoeuer In fine the Archbishop with mature iudgement you must beleeue consulting with the B. of Rochester and other proceeded to his condemnation reading the bloudy sentence of death agaynst him and so was he beyng condemned deliuered to the secular power who caried hym to the prison and soone after hee was burned for the testimonie of Iesus Christ as you may see more at large pag. 997.998 for whose constancie in the truth the euerlasting God be praysed Amen ¶ A note of a certayne good man troubled in Bulloyne the first yeare of king Edward the sixt for the Gospell THe examination of me William Hastlen Gunner in the Castle of high Bulloyne in the yeare of our Lorde 1547. and the first yeare of the reigne of king Edward the sixt As I was in the church at Bulloyne called the stals vpon the 10. of Aprill being Easter Tuesday reading of a godly booke called the lamentation of a Christian against the citizens of London betweene the houres of three and foure at after noone there came certaine men to me as I stoode at an alter in the Churche reading to my selfe and asked me what good booke I had and I sayd they should heare if they pleased theÌ„ they desired me to read out that they might heare and so did I very gladly but I had not read long but the Priestes and Clearkes were at theyr Latine Euensong and I reading mine English book there came a tipstaffe for me taking my two bookes from me and commaunded me to go with him for he sayde I must goe before the counsayle of the towne then went I forthwith with him and a little without the Church doore sir Iohn a Briges met vs and bad the tipstaffe cary me to sir Leanard Beckwith Knight to be examined and comming before his presence hee asked me what bookes they were that I had at the church and was reading of one of them openly in the Church to the people and I sayd so farre as I hadde read them they were good godlye bookes and he said they were heresie and with that he asked me how I did beleeue of the Sacrament of the aultar whether I did not beleue that to be the very body of Christ flesh bloud and bones and I asked him whether hee ment that that was in the pixe or no and he sayde yea euen that in the pixe and I said that since I had sure knowledge of scriptures I did not beleeue it to bee the body of Christ but a bare peece of bread nor by Gods helpe I will neuer beleue it otherwise to be then he sayd I was an hereticke asked me what I made of the sacrament and I sayd if it were duely ministred according to Christes institution that then I did beleue that the faythfull Communicantes in receiuing that blessed Sacrament did receaue into their inward man or soule the very body and bloud of our sauiour Iesus Christ. Then sayd he doest thou not beleeue â—t to remaine the very body of Christ after the wordes of consecration pronounced by the priest and I sayd no. TheÌ„ said he what doest thou make of the Churche I said as it is now vsed it is a den of theeues and the sinagogue of Sathan thou hereticke sayd he there remaineth the very body of Christ. But I saide that Christ being God and man dwelleth not in temples made with mens handes much other communication had we at that time but thys was the effecte that daye Then hee asked me whether I would be forth comming till to morrow and I saide Sir if you think that I will not you may lay me where as I shall so be then he let me goe for that night and sayde we shall talke farther with thee to morrow so I departed home And about the space of two houres after Mayster Hountington the preacher which did muche good wyth his preaching in Bulloyne at that time came to me and sayde that hee heard me spoken of at my Lorde Grayes which was then Lord Debitie of the towne and Country of Bulloyne and I perceaue sayd he that you are in great daunger of trouble if you scape with your lyfe for there are some of the counsayle merueilously bent agaynst you I sayd the Lordes will be done well said he without you feele in your selfe a full purpose by Gods helpe to stand earnestly to the thing that yee haue spoken you shall doe more hurt then good wherefore said he if you will goe to Callis I will send you where you shall be well vsed and be out of this daunger Then I thanked M. Hountington saying I purpose by Gods assistance to abide the vttermost that they can do vnto me well then sayd he I can tell you you wil be sent for to morrow betimes before the whole Counsaile that is sayd I the thing that I look for Then rose I betimes in the morning and went into the market place that I might spye whiche way the Officer should come for me I had not taryed there longe but I spyed a tipstaffe and went toward him and asked hym whome he sought and he sayde a Gunner of the great ordinaunce in the Castle of Bulloyne and I sayd that I am he theÌ„ said he you must go with me to my Lords I said therefore I looked When I came there I saw my Lorde and the whole Counsaile were assembled together in a close parlour doing my duetie to them my Lord saide to me it is informed me that thou hast seditiously congregate a companye together in the Churche and there in the time of seruice thou didest read vnto them an heretical booke and hast not reuerently vsed silence in the time of the diuine seruice what sayest thou to this I sayd it please your honour I was in the church a good while before any seruice began and no body with me reading to my self alone vpon a booke
expoundâ— the Scripture yet he dare â—â—dge vpon heresie The Papists dare not assure them selues to haue the holy Ghost The Capernaites faith The place of Iohn cap. 6. expounded how Christes fleshe is meate Christes flesh is flesh in our flesh say the Papistes Christes fleshe is meate for our soule by the Christians In the Sacrament ministred receaued according to Christes institution we receaue Christ. One question solued by an other The Sacrament a witnes both of Christes death and of his comming agayne Christes body occupyeth but one place at once The 6 examination of Elizabeth Young The fleshly reason of the Papistes Name of Sacramentes geuen by the Church Two Sacramentes Wedlocke Priestes mariage Praying for the dead Purgatory Oblation for the dead The holy Communion blasphemed So many Martyrs haue beene slâ—yâ—e and yet the Papistes bragge as though none will come forth to aunswere them Fysher B. of Rochester Nothing to be receaued to saluaâ—ion but onely that which is found or founded in Scripture But we read not that Christ did draw them into priâ—ons and condemned them to be burnt that would not câ—me Elizâ—beth YouÌ„g deemed 〈◊〉 heretick because shee beleeueth all thinges written and agreeable to the Scripture nothing els Elizabeth Young had to the Stockhouse and then to the Lollardes Tower The 7. examination of Elizabeth Young Two Sacramenteâ— Head of the Church Byshop of Rome From the Byshop of Rome and all his detestable enormities Elizabeth Young refuseth to go to Masse Elizabeth Young setteth her hand to her examination The 8. examination of Elizabeth Young The Deane made sute for Elâ—zabeth YouÌ„g Story The beliefe 〈◊〉 the Papâ—â—â—es followeth the multitude True belief dependeth not vpon men but vpon the 〈◊〉 of Gods word Elizabeth Young committed to the Deane The 9 examiâ—ation of â—lizabeth Young Talke betweene the Deane and Elizabeth Young aâ—â—ut receauing the Sacrament Christ 〈◊〉 â—bsent from his Sacramentes Two women suretyes for Elizabeth Young Elizabeth YouÌ„g vpon suretyes deliuered Elizabeth Lawson Confessour Robert Kitrich Tho. Elas persecutours Syr Iohn Sylliarde Shâ—râ—ffe Elizabeth Lawson in prison two yeares and three quarters Elizabeth Lawson sory that shee was not burned Elizabeth Lawson bayled vpon suretyes in Q. Elizabethes tyme. Elizabeth Lawson preserued from persecution ended her lyfe in peace Elizabeth Lawson troubled with the falling sicknes after her persecution neuer felte it more Tho. Christenmas W. Wattes Gods prouidence vpoÌ„ Tho. Châ—istenmas W. Wattes W. Wattes an other tyme deliuered by the Lordes prouidence W. Wattes apprehended and brought before the Byshop An other notable example of the Lordes prouidence W. Wattes deliuered out of his enemyes handes W. Wattes sought for agayne W. Wattes wyfe set in the stockes Gods prouidence in deliuering M. Iohn Glouer Read before pag. 1709. An other narrow escape of M. Iohn Glouer Read before pag. 1714. The escape of a godly man called Dabney Gods 〈◊〉 working in the deliuerance of Dabney Alexander â—imshurst a Minister deliuered by Gods prâ—uidence from his enymies Wymshurst taken by Robin Caly. Wymshurst taâ—â—eth with Doct. Chadsey D. Chadsey asure friend at neede Wymshurst brought to D. Story D. Cooke Commissioners Wimshurst commaunded to prison Good couÌ„seâ—l sent of God A way made by Gods 〈◊〉 to Alexander Wimshurst to escape Bosoms wyfe The behauiour of Bosoms wyfe in the Church Bosoms wyfe summoned to appeare at Kingstone Bosoms wyfe through Gods helpe escapeth The Lady Anne Kneuet Lady Kneuet threatned by the Byshop The great age of the Lady Kneuet Lady Elizabeth Vane a great relieuer of Gods people Iohn Dauis a childe vnder the age of 12. yeares cast to be burned â—or the 6. articles and yet by Gods prouidence preserued 〈…〉 before and to whom he wrote a letter pâ—g 1â—93 Syr Iohn Gilford a troubler of 〈◊〉 Robertes Syr Iohn Gilford stopped of his purpose by Gods working Mistres Anne Lacy. Crosmanâ— wyfe Barbour of Tibnam Constable persecutor Example of Gods gratious prouidence The story of a congregation at Stoke in Suffolke Confessors Cotes Parishe Priest it Stoke Iohn Steyre and Iohn Foxe 〈◊〉 The christian constancye of Elizabeth Foxe The effecte of Christian prayer Iohn Foxe recouered agayne to the truth by prayer The womeÌ„ of Stoke summoned by the Byshop How the women of Stoke escaped The preseruation of the congregation at London The congregation at M. Cardens house The congregation agayne deliuered The congregation agayne deliuered The congregation in a shippe at Billinsgate The congregation in a shippe betwixt Ratcliffe and Redriffe The congregation in a Couperâ— house in Pudding lane The congregation in a house in Thamis streete An other notable example of Gods mercyfull prouidence The Ministers of this congregation A story of Mayster Bentham The Queenes proclamation no man to pray for the Martyrs nor to speake vnto them The congregation embracing the Martyrs contrary to the Proclamation M. Bentham Minister of the congregation Master Bentham speaketh and prayeth for the Martyrs without daunger An other deliuery of Master Bentham out of great perill Master Bentham forced agaynst his will to sit in the Crowners quest Master Bentham refuseth to sweare vpon a Popishe Primer Meanes wrought wherby Master Benthâ—m escaped English men at Calice preserued Iohn Thorpe his wyfe A story of Edward Benet now dwelling in S. Brides Parishe Edward Benet 25. weekes in the Counter for bringing a new Testament to Tynâ—le which after dyed in prison and was buryed on a dounghill D. Storyes wordes to Edward Benet Edward Benet brought to Bonet and examined How Edward Benet escaped out of the Byshops house An other escape of Edward Benet 8. Of the 24. taken at Islington escaped and how good warning sent of God The story 〈◊〉 Ieffrey Hurst dwelling in the towne of Shakerley in the Parish 〈◊〉 Ieffrey Hurst brother to George Marsh the Martyr Ieffrey Hurst leaueth wyfe children house for persecution Preachers vsing to Ieffrey Hurstes house and to Preach M. Thomas Lelond Iustice of peace at Morlese in Lancashire a cruell persecutor Ieffâ—ey Hurst conueyed vnder a Dâ—fat Mistres Sâ—akerlay Hurstes Landlady M. Lelond entreth to search Hurstes house Rafe Parkinson a Popishe persecuting Priest The Papists follow false Prophesies of the Gospell to come againe after 4. Monethes and more The new Testament of Tyndalls translation made heresie Searche made for Hurst and his sister Alice The olde mother threatned to goe to Lancaster Castle Hurstes mother and brother bound in a 100. pound for his forth comming Master Lelonde maker Talke betweene Ieffrey Hurst and the Iustice. Ieffrey Hurst denyeth to come to Masse Examination after Masse Ieffrey Hurst Alice his sister let go vnder suertyes Ieffrey Hurst by the death of Q. Mary released Ieffrey Hurst in Queene Elizabethes tyme put in authoritye to see the proceeding of Religion Thomas Lelond the Popishe Iustice would not come to the Church in Queene Elizabethes tyme yet continued Iustice still A Catholicke father of the Popishe church Note a Catholicke knaue of