that great Idolatry is sprong out of the carnall vnderstanding of the word of Christ This is my body yet dayly springeth to the great dishonour of God so that men worship a peece of bread for God yea and hold that to be their maker After this confession of their fayth and doctrine being written and exhibited they also deuised a letter withall in maner of a short supplication or rather an admonition to the Iudges and Commissioners requiring that Iustice and Iudgement after the rule of Gods worde might be ministred vnto them The copye of whiche theyr letter I thought here also to shew vnto the reader in forme as followeth * A letter or supplication of the prisoners to the Iudges TO the right honourable audience before whome these oure simple writinges and the confession of our fayth shall come to be read or seene we poore prisoners being fast in bandes vpon the tryall of our faythe whiche wee offer to bee tryed by the scriptures pray most hartily that for asmuch as God hath geuen you power and strength ouer vs as concerning our bodyes vnder whom we submit our selues as obedient subiects in al things due ye being officers and rulers of the people may execute true iudgement keepe the lawes of righteousnesse gouerne the people according to right and to heare the poore and helplesse in truth and to defend their cause God for his sonne Iesus Christes sake geue you the wisedom and vnderstanding of Salomon Dauid Ezechias Moyses wyth diuers others most vertuous rulers by whose wisedome most godly vnderstanding the people were iustly ruled and gouerned in the feare of God all wickednesse was by them ouerthrowne and beaten downe and all godlinesse and vertue did florish and spring O God whiche art the most hyghest the creator maker of all thinges and of all men both great and small and carest for all alike which doest try all mens workes and imaginations before whose iudgement seate shal come both high and low rich and poore we most humbly beseeche thee to put into our rulers heartes the pure loue and feare of thy name that euen as they theÌ„selues would be iudged and as they shall make aunswere before thee so to heare our causes to iudge with mercy and to read ouer these our requestes and confessions of our fayth with deliberation and a godly iudgement And if any thing here seemeth to your honourable audience to be erroneous or disagreeing to the scripture if it shall please your Lordship to heare vs patiently whiche doe offer our selues to the scriptures thereby to make aunswere and to be tryed in so doyng wee poore subiectes being in much captiuitie bondage are most bound to pray for your noble estate and long preseruation The request of these men being so iust and theyr doctrine so sound yet all this could not preuayle with the Bishop and other Iudges but that Sentence shoulde haue proceeded agaynst them incontinent had not the goodnes of the Lord better prouided for his seruauntes then the Bishoppe had intended For as they were now vnder the edge of the axe ready to be condemned by sentence it was thought otherwise by the Cardinall and some other wiser heades fearing belike least by the death of so many together some disturbance might rise peradueÌ„ture among the people and so was decreed among themselues that rather they shuld make some submission or confessioÌ„ such as they would themselues â—nd so to be sent home agayne as they were in deed howbeit diuers of them afterward wer apprehended and put to deathe But in the meane space as touching their submission which they made this it was as in forme here followeth ¶ The submission or confession of these aforesayd prisoners BEcause our sauiour Christ at his last supper took bread and when he had geuen thankes he brake it and gaue it vnto his Disciples and sayde Take eate this is my bodye whiche is geuen for you this doe in the remembraunce of me Therefore according to the wordes of our sauioure Iesus Christ we do beleue in the sacrament to be Christes body And likewise he tooke the cup gaue thankes and gaue it to his Disciples and sayd This is my bloud of the newe Testament which is shed for many Therefore likewise we do beleue that it is the bloud of Christ according as Christes Churche dothe minister the same Unto the whiche Catholicke Church of Christe we do in this like as in all other matters submit oure selues promising therein to liue as it becommeth good chrystian men and here in this realme to vse our selues as it becommeth faythfull subiectes vnto our most gracious king and Queene and to all other superiours bothe spirituall and temporall according to our bounden dueties The names of them which subscribed to this submission were these Iohn Atkine Alyn Symson Richard George Thomas Firefanne William Munt Richard Ioly Richard Gratwicke Thomas Winsley Richard Rothe Richard Clerke Stephen Glouer Robert Colman T. Merse William Bongeor Robert Bercocke Margaret Hide Elyn Euryng Christian Pepper Margaret feld Alyce Munt Ioane Winesley Cysly Warren Rose Alyn Anne Whitelocke George Barker Iohn Saxebye Thomas Locker Alyce Locker ¶ A story of fiue other godly Martyrs burned at one fire in Smithfield the 12. daye of Aprill TO proceede further in this story of persecuted martyrs next in order followe fiue other burned at London in Smithfield in the foresayd yeare of the Lord. 1557. April 12. whose names were these Thomas Loseby Henry Ramsey Thomas Thyrtell Margaret Hyde and Agnes Stanley Who being some by the Lord Riche some by other Iustices of peace and Constables their own neighbours at the first accused and apprehended for not comming to their parish Churches were in the end sent vnto Boner Bish. of London and by hys commaundement the 27. day of Ianuary were examined before Doctour Darbyshyre then Chauncellour to the sayd Bishop vppon the former generall Articles mentioned pag. 1672. Aunsweres to the Articles WHose aunsweres thereunto were that as they confessed there was one true Catholick church wherof they steadfastly beleeued and thought the Churche of Rome to be no part or member so in the same Churche they beleued there were but two sacraments that is to say Baptisme and the supper of the Lorde Howbeit some of them attributed the title and honour of a sacrament to the holy estate of Matrimony which vndoubtedly was done rather of simple ignoraunce then of anye wilfull opinion and are thereof to be adiudged as before is admonished Moreouer they acknowledged themselues to be Baptised into the fayth of that true Church as in the thyrd article is specified And here in reading as wel of these Articles as also of the rest marke I beseech you the crafty subteltie of these Catholicke Champions who intermitting certayne poyntes of faith and of the true Church with the Idolatrous and superstitious mametry of theyr romyshe Sinagogue cause the poore and simple people
of thy brothers bloud * To All whiche loue God vnfaynedly and entend to lead a godly life according to his Gospell and to perseuer in his trueth vnto the ende grace and peace from God the father and from our Lorde Iesus Christ Amen BE not afrayd most dearely beloued in our Sauior Iesus Christ at these most perillous dayes wherein by the sufferaunce of God the Prince of darkenes is broken lose and rageth in hys members agaynst the electe of God wyth all crueltie to set vp agayne the kingdome of Antichrist agaynst whome see that ye be strong in fayth to resist his most deuilishe doctrine with the pure Gospell of God armyng your selues with pacience to abide what soeuer shal be layd to your charge for the truthes sake knowyng that thereunto ye be called not onely to beleeue in hym but also to suffer for hym Oh howe happy are ye that in the sight of God are counted worthy to suffer for the testimony of Christ Quiet therefore your selues Oh my louing brethren and reioyce in hym for whome ye suffer for vnto you do remain the vnspeakable ioyes which neither the eye hath seene nor the eare hath heard neither the hart of man is able to comprehende in anye wyse Be not afrayd of the bodily death for youre names are written in the booke of lyfe And the Prophetes doth recorde that in the sight of the Lorde precious is the death of hys Saynctes Watch therefore and praye that yee be not preuented in the daye of temptation Now commeth the day of your tryall wherein the waters rage and the stormy windes blowe Now shall it appeare whether ye haue builded vppon the fleeing sande or vppon the vnmoueable rocke Christe whiche is the foundation of the Apostles and Prophetes whereon euery house that is builded groweth into an holy temple of the Lord by the mighty workyng of the holy Ghost Now approcheth the daye of your batttayle wherein it is required that ye shewe your selues the valiaunte souldiours of Iesus Christ wyth the armour of God that yee may be able to stand fast agaynst all the craftye assaultes of the Deuill Christ is your Captayne and yee be his souldiours whose cognisaunce is the Crosse to the whiche hee wyllingly humbled hymselfe euen vnto the death and therby spoyled hys enemies and now triumpheth hee ouer them in the glorye of hys father makyng intercession for them that here doe remayne to suffer the afflictions that are to be fulfilled in his misticall bodye It behoueth therefore euery one that will be counted his scholler to take vp his owne crosse and follow hym as ye haue hym for ensample and I assure you that hee being on your side nothing shal be able to preuayle agaynst you And that he will be with you euen to the worldes ende yee haue hys promise in the 28. of Mathew He will goe foorth wyth hys host as a conquerour to make a conquest He is the man that sitteth on the white horse crowned with immortalitie and yee brethren are his fellowship whereof he is the head He hath your hart in hys hand as a bow bent after hys godly will he shall dyrect the same accordyng to the riches of hys glory into all spirituall and heauenly cogitations He is faythfull and will not suffer you to be further assaulted then he will geue you strength to ouercome and in the most daunger he will make a waye that ye may be able to beare it Shrynke not therefore deare heartes when ye shal be called to aunswere for the hope that is in you for we haue the comforter euen the spirite of trueth whiche was sent from the heauens to teache vs. He shall speake in vs hee shall strengthen vs what is he then that shal be able to confound vs Naye what Tiranne is he that now boasteth hymselfe of hys strength to doe mischiefe whome the Lord shall not with the same spirite by the mouth of his seruauntes strike downe to hell fire Yea sodaynly will the Lord bryng downe the glory of the proud Philistians by the handes of hys seruaunt Dauid Theyr strength is in speare shield but our helpe is in the name of the Lord which made both heauen and earth He is our buckler and our wall a strong Tower of defence He is our God and we are his people Hee shall bryng the counsels of the vngodly to nought He shall take them in theyr owne nette He shall destroy them in theyr own inuentions The right hand of the Lorde shall worke this wonder His power is knowne among the children of men Theyr fathers haue felt it and are confounded In lyke maner shall they knowe that there is no counsell agaynst the Lorde when their secrets are opened to the whole worlde and are found to be agaynst the lyuing God Worke they neuer so craftily builde they neuer so strongly yet downe shall theyr rabble fall and the builders them selues shall then be scattered vpon the face of the earth as accursed of God The iust shall see this and be glad prayse the name of the Lord that so meruellously hath delte with hys seruauntes as to bryng theyr enemies vnder theyr feet Thē shall the fearfull seed of Cayne trēble and quake Thē shall the mockyng Ismaelites be cast out of the doore Then shall the proud Nembroth see hys labour lost Then shal the beast of Babilon be troden vnder foot Then shall the scribes and Pharisees for madnes fret and rage Then sha theyr paynted wisedome be knowne for extreme folly Then shall bloudy Dragon be voyd of hys pray Then shall the whore of Babilon receaue double vengeaunce Then shall they scratch theyr crownes for the fall of their Maistres harlot whom they now serue for filthy lucre whē no man will buy their wares any more Then shall the Popishe Priesthoode crye weale away with care euen when the Lord shall helpe his seruauntes which day is not farre of the daye wherein the kingdome of Antichrist shall haue an ende and neuer aryse anye more In the meane tyme abide in certayne and sure hope cleauing vnto the promises of God whiche in theyr owne tyme shal be fulfilled Acquite youre selues lyke men agaynst the enemies of GOD in all humblenes of minde strong in spirite to acknowledge one God one holy Sauioure Iesus Christ one onely euerlastyng and sufficient sacrifice for the remission of sinnes euen the precious bodye of the Lorde Iesus once offered for all and for euer Whiche now sitteth on the right hand of God and from thence shall hee come to iudge both the quicke and the dead at the last day vntil that tyme occupyeth that blessed body none other place to dwell in to be kepte in to be closed in but onelye in the heauens euen in the glorious maiestye of God personally abidyng there in the fleshe not commyng downe from thence till the last houre
that is the very truth of Gods word wherein neuerthelesse as I trust ye your selfe will temper your owne iudgement and in a sobernes affirme no truth of your selfe whiche shoulde deuide the vnitie of the Congregation in Chryst and the receiued truth agreed vpon by holy fathers of the Churche consonaunt to the scripture of GOD euen so what soeuer ye will do therein as I thinke ye will not otherwise then ye should do I beyng vnlearned and not of the knowledge to geue sentence in this alteraâ—ion and contention must rather of good congruence shew my selfe in that you disagree with theÌ„ readyer to follow theyr doctrine in truth then yours vnlesse it may please almightye God to inspire and confirm the heartes of suche people to testify the same in some honest number as ought to induce me to geue credence vnto them Onely God knoweth the certayne trueth whiche is communicate vnto vs as our capacitie may comprehend it by fayth but that it is per speculum in enigmate And there haue bene qui zelum Dei habuerunt sed non secundum scientiam Among whiche I repute not you but to this purpose I write it that to cal this or that truth it requireth a deep and profound knowledge consideryng that to me vnlearned that I take for truth may be otherwyse not hauyng sensus exercitatos as saynct Paule sayth ad discernendum bonum malum and it is shewed me that an opinion or maner of teachyng which causeth dissension in a Christian congregation is not of God by the doctrine of S. Iohn in his Epistle where he sayth Omnis qui confitetur ChristuÌ„ in carne c. ex Deo est And like as the word of God hath alwayes caused dissension among men vnchristened wherevpon hath ensued and followed Martyrdome to the preacher so in Christes congregation amonge them that professe Christes name In vno Domino vno Baptismate vna fide they that preache and stirre rather contention then charitie though they can defeÌ„d their saying yet theyr teachyng is not to be taken as of God in that it breaketh the chayne of Christen charitie and maketh diuision in the people congregate and called by GOD into an vnitie of fayth and Baptisme But for thys poynt I would pray to God that not onely in the truth may be agreement but also suche sobernes and vniforme behauiour vsed in teachyng and preaching as men may wholy expresse as they may the charitie of God tendyng onely to the vnion in loue of vs all to the profite and saluation of our soules ¶ The aunswere of M. Latimer to the letter of Syr Edward Baynton aboue prefixed RIght worshypfull sir and my singular good mayster salutem in Christe Iesu with due commendation and also thankes for your great goodnes towardes me c. And whereas you haue communicate my last letters to certayne of your frendes whiche rather desire this or that in me c. what I thinke therein I wyll not now say not for that there could be any perill or daunger in the sayd letters well taken as farre as I can iudge but for that they were rashely and vndeuisedly scribled as yee might well know both by my excuse and by themselues also thoughe none excuse had bene made And besides that ye know right wel that wheras the Bee gathereth honey euen there the spinner gathereth venome not for any diuersity of the flower but for dyuers natures in them that sucketh the flower As in times past and in the beginning the very truth and one thinge in it selfe was to some offence to some foolishnes to other otherwise disposed the wisedome of God Such diuersitie was in the redresse of hearers therof But this notwithstandinge there is no more but eyther my wryting is good or bad if it be good the communicatynge thereof to your friendes cannot be hurtfull to me if it be otherwise why shoulde you not communicate it to them whiche both could and would instruct you in the truth and reforme my errour Let this passe I will not contend had I wyst commeth euer out of season Truely I were not well aduised if I would not eyther be glad of your instruction or yet refuse myne owne reformation but yet it is good for a man to looke or hee leapeth and God forbid that ye should be addict and sworne to me so wretched a foole that you should not rather followe the doctrine of your frendes in truth so great learned men as they appeare to be then the opinions of me hauing neuer so christen a brest Wherefore doe as you will for as I woulde not if I coulde so I cannot if I woulde be noysome vnto you but yet I saye I would my letters had bene vnwrytten if for none other cause at least way in asmuche as they cause me to more wrytynge an occupation nothyng meete for my mad head and as touching poyntes whiche in my foresayde letters mislike your friendes I haue now little leysure to make an answere thereto for the great busines that I haue in my little cure I knowe not what other men haue in their great cure seeyng that I am alone without anye Prieste to serue my cure without my scholer too read vnto me wythout any booke necessary to be looked vpon without learned men to come and counsell withall All whiche thynges other haue at hand abundantly but some thing must be done how soeuer it be I pray you take it in good worth as long as I temper myne owne iudgement affirming nothing with preiudice of better First yee mislike that I saye I am sure that I preache the truthe saying in reproofe of the same that god knoweth certayne truthe In deede alonely God knoweth al certayne truth and alonely God knoweth it as of himself and none knoweth certayne truth but God and those which be taught of God as saith S. Paule Deus enim illis patesecit And Christ himselfe erunt omnes docti a Deo And your frendes deny not but that certayne truth is communicate to vs as our capacitie may comprehend it by fayth whiche if it be trueth as it is then there ought no more to be required of any man but according to his capacitie nowe certayne it is that euery man hath not like capacitie c. But as to my presumption and arrogancye eyther I am certayne or vncertayne that it is trueth that I preache If it bee truth why may not I say so to courage my hearers to receaue the same more ardently and ensue it more studiously If I be vncertaine why dare I be so bold to preache it And if your frends in whom ye trust so greatly be preachers themselues after their sermon I pray you aske them whether they be certayne and sure that they taught you the truth or no and sende me worde what they say that I may learne to speake after them If they say
such in our consciences as euery Christian man is bound to confesse to be the truth of God and euery member of Christes church here in England must needes embrace the same in heart and confesse it with mouth if need require loose and forsake not onely house land possessions riches wife children and friends but also if God will so call them gladly to suffer all manner of persecution and to loose their liues in the defence of GODS worde and trueth set out amongest vs. For our Sauiour Christ requireth the same of vs saying Who soeuer shal be ashamed of me and my worde before this adulterous and sinfull generation the sonne of man will also be ashamed of hym when he shall come in the glorye of his father with the holye Aungels And agayne sayth he Who soeuer will confesse me before men I will confesse him before my father that is in heauen And who soeuer will deny me before men I will also deny hym before my father that is in heauen And whosoeuer shall speake a worde agaynst the sonne of man it shall be forgeuen him but who soeuer shall rayle against the holy ghost it shall not be forgeuē him We humbly beseeche the Queenes Maiestie and you her honorable Commissioners bee not offended with vs for confessing this truth of God so straightly geuen vs in charge of Christ neither bring vppon vs that great sinne that neuer shall be forgeuen and shall cause our Sauiour Iesu Christ in the great day of iudgement before his heauenly Father all his Aungels to deny vs to take frō vs the blessed price and raunsome of his bloudshed wherwith we are redeemed For in that day neither the Queenes highnes neither you nor any man shal be able to excuse vs nor to purchase a pardon of Christ for this horrible sinne and blasphemye of casting aside and condemning his word We can not agree nor consent vnto this so horrible a sinne but we beseeche God for his mercy to geue vs and all menne grace moste earnestly to flee from it and rather if the will of God be so to suffer all extremitie and punishment in thys world then to incurre such damnation before God Manasses who restored agayn the wickednes of idolatrous religiō before put down by Ezechias his father brought the wrath of God vpon the people so that the scriptures sayth Notwithstanding the reformation made by Iosias the Lord turned not from the fiercenes of his great wrath wherwith hee was angrye agaynst Iuda because of the prouocation with the which Manasses prouoked him And the Lord said euen Iuda will I take away from my presence as I cast away Israell I will cast away this Citty of Ierusalem and the house whereof I sayd my name shall be there Ieroboam who at Bethel and Dan erected vp a new found seruice of God and not onely sinned himselfe but also made all Israel to sinne with him so that not onely he was damned for commaunding but the wrath of God came vppon all Israell for obeing that his vngodly commandement Yet was it not so heynous offence to bring man Idolatry neither yet heard of as after reformation made by the godly kinges and princes by the vertuous and holy Bishoppes by the Prophets and seruaunts of God to reiecte and cast of the word and true Religion of GOD and to receaue againe a damned impietie This moste heynous offence is now offered vnto vs although the same be paynted and coloured with the name of reformation restoring of religion auncient fayth wyth the name of the catholicke Churche of vnitie Catholicke truth with the cloke of fayned holines These are sheepe skinnes vnder the which as Christ saith rauening Wolues couer themselues But Christ willeth vs to looke vpon their fruites whereby we may know them and truely this is no good fruite to cast aside Gods word and to bānish the English seruice out of the Churches and in the place of it to bring in a latine tongue vnknowne vnto the people Which as it edifieth no man so hath it bene occasion of all blindnes and errour amonge the people For afore the blessed reformation begun by the most noble Prince of godlye memory the queenes good father and by our late holy and innocent king her good brother finished it is not vnknowne what blindnes errour wee were all in when not one man in all this realme vnlearned in the latine could say in English the Lordes prayer or knew any one article of his beliefe or rehearse any one of the x. cōmandementes And that ignoraunce mother of mischiefe was the very roote and well spring of all Idolatry Sodomiticall Monkery and whorish chastitie of vnmaryed priests of all whoredome dronkennes couetousnes swearing blasphemie with al other wicked sinfull liuing These brought in the seuere wrathe and vengeance of GOD plaging sinne with famine and pestilence and at last the sword consumed and auenged all theyr impietie and wicked liuing As it is greatly to be feared the same or more greuous plagues shall now agayne follow We cannot therefore consent nor agree that the worde of God and praiers in our English tongue which we vnderstand should be taken away from vs and for it a latin seruice we wote not what for none of vs vnderstande it to be agayne brought in amongest vs specially seeing that Christ hath sayd My sheepe heare my voyce and follow me I geue to them euerlasting life The seruice in Englishe teacheth vs that wee are the Lords people and the sheep of his pasture and commandeth that we harden not our hartes as when they prouoked the Lordes wrathe in the wildernes least hee sweare vnto vs as he did sweare vnto them that they should not enter into his rest The seruice in Latine is a confused noyse which if it be good as the say it is yet vnto vs that lack vnderstāding what goodnes can it bring S. Paule commaundeth that in the Churches all thinges shoulde bee done to edifying which we are sure is Gods commaundement But in the Latine seruice nothing is done to edifying but contrarily al to destroy those that are already edified and to driue vs from Gods word and truth and from beleuing of the same and so to bring vs to beleue lyes and fables that tempting and prouoking God we shoulde be brought into the iudgement that blessed Paule speaketh of saying Antichrist shall come according to the working of Satan with all manner of power and signes and lying wonders in all deceiuablenes of vnrighteousnes in those that pearish because they haue not receyued the loue of the truth that they might be saued And therfore God wil send them strong delusion that they should beleue lyes be damned as many as haue not beleued the truth but haue approued vntighteousnesse Thus altogether drawne from God we shall fal into his wrath through vnbeliefe till
are much offended for it felleth all mans righteousnes to the ground I had like to haue sayd to the bottome of hell extolleth onely the righteousnesse of Iesus Christ whiche is allowed before God and is freely geuen to al those that firmely beleue as blessed be God you doe Ah my good brother Tymmes Sathan hath put hys hand in a wrong boxe when he beginneth to tempte you either to vayne glory or mistrust for you are an old beaten souldier and haue had good experience of these manner of temptations both by your selfe and other whome you know well were the beloued of God Bee of good cheare therefore deare hart be of good cheare for now Satā hath wrought all his malice he hath done all that hee can and hath shot of all his last Peeces wherwith he had thought to haue done most mischiefe but now he seeth hee cannot preuaile the strong tower of your fayth being so inuincible he will plucke vp all his tentes and get him to some other place to practise the like assaultes and then will the Aungels of God come and minister vnto you the moste sweete heauenly consolations of the holy Ghost To hym therefore who is able to do exceeding aboundantly aboue all that euer we can desire or thinke I do most hartily cōmit you with all the reste of youre godly prison fellowes who comfort strengthen and defend you with his grace mighty operation of his holye spirit as hee hath hitherto done that you hauing a most glorious victory ouer the subtle serpent and all his wicked seede may also receaue the crowne of glory and immortalitie prepared for you before the foundations of the world were layde and is so surelye kept for you in the handes of him whose promise is vnfallible that the Deuill sinne death or hell shall neuer be able to depriue you of the same The blessing of God bee with you now for euermore Amen Pray pray pray for me Your owne for euer Iohn Careles * To my good sister M.C. THe peace of God in Iesus Christ the eternal comforts of his sweete spirite be with you my deare and faithful sister to the ful accomplishment of that good worke which hee hath most graciously begon in you that the same may be effectuall to the setting forth of his glory and to your euerlasting consolation in him Amen My louing and faythful Sister in the Lord I thanke you for all your louing kindnes shewed vnto me in youre feruent and faithfull prayers and for your most godly and comfortable letter wherby you do not only much encrease my ioy and comfort but also put me in remembraunce of my duetie towardes you Blessed be the Lord our God which of his great merhath so beautified his Church in these our dayes that euen vnto many godly women hee hathe geuen most excellent giftes of knowledge and vnderstanding of his truth so that they are not onely well able to enforme their owne consciences in all thinges necessarye to saluation but also moste sweetly to comfort their sorrowfull brethren sisters that susteine any trouble for the testimony of Gods trueth yea that which is more euen in the middest of their great cōflictes of conscience Of which most happy number of godly and vertuous women my deare hart you are one and that of the chiefest being plentifully endued with the gifts of Gods most gracious spirite as it doth full wel appeare in your dayly doinges God onely haue the prayse therefore For asmuch then as God hath geuen you the gift to write I shall moste hartily desire you to let me heare from you sometimes be it neuer so little for truely I take great cōfort and courage thereby specially in my poore conscience whiche is sore assaulted of subtile Satan and in a manner oppressed of my sinnes Pray deare sister that GOD may geue me true hartie and earnest repentaunce increase my fayth for they are bothe the good giftes of God onely and farre passe the reache of my power to take at my pleasure Therfore deare sister if you wil helpe me to begge the same of our deare louing father I am sure that he both cā and will geue them in his good time As for the feare of death or terrour of the fire I most hartily thanke my good God I feele it not onely it is mine owne sinnes and vnthankfulnes which holdeth hard battayle wageth strōg warre against me which onely goeth about to separate me from my good captayne Christ that I shoulde not enioye his glorious victory but God being on my side as I am sure hee is that cannot continually preuayle agaynst me Though God for a time permitte Satan to take his pleasure on me as he did vpon Iob yet I doubt not but in the end all shall turne to my profite through the merites of our Lord sauiour Iesus Christ to whose most mercifull defence I commit you deare Sister with al the rest of the Lordes elect Farewell in Christ. Yours vnfaynedly Iohn Careles Pray pray pray pray * To my deare brother T. V. THe euerlasting peace of God in Iesus Christ the continuall comfortes of his most pure and holy spirite be with you my most deare frend and faythfull brother U. to the increase of your fayth and comfort of your sorrowful spirite which is to the father a sweete sacrifice through chryst for whose sake he will neuer despise your humble and contrite hart but doth fauourably accept the same and wil in most ample wise performe the desire thereof to his glorye your eternall comfort in him In the mids of my manifold crosses troubles wherin I am constrayned to flee vnto God for refuge succour by earnest faithful prayer I cannot forget you my deare hart in the Lord but esteeming your state for mine owne I do poure forth my complaynt for you as I do for my selfe rather more as I thinke present neede doth require desiring most hartily to heare the good successe of the same in you The lord God for his great mercies sake accomplish my desire as I doubt not but he wil when he seeth it good and most to his glory and to your comforte and commoditie Oh that I might once see you so merry in Christ as you haue iust cause to be that you might say with Dauid Awake my glory awake Lute and Harpe bring forth the Psalter with the merry song that I might sing a newe song of prayse and thankesgeuing vnto the Lord for the light of his fauourable coūtenaunce his helpe and deliueraunce Oh that would refresh me as a most precious oyle and gladden my poore heart whiche is assaulted with sorrow moe wayes then one I doubt not but the same shal by your meanes receiue much comfort though for a time it doth mourne with you that we may be made both glad together yea that with such gladnes as shal continue for
not the persecuting thurst of the Papistes For immedyately after euen the same month vpon the xxvi day was seene the like murther also at Colchester in Essex of two men and a woman lying there in prison appoynted ready to the slaughter who were brought forth the sayde daye vnto a place prepared for them to suffer and accordinglye gaue theyr liues for the testimonye of the trueth whose names likewise hereafter followeth William Harryes Richard Day Christian George These three good soules were brought vnto the stake and there ioyfully and feruently had made theyr prayers vnto the Lord. At the last being setled in theyr places and chayned vnto theyr postes with the fire flaming fiercely round about them they like constaunt Christians triumphaÌ„tly praysed God within the same and offered vp their bodyes a liuely sacrifice vnto his holy Maiestie in whose habitation they haue now theyr euerlasting tabernacles his name therfore be praysed for euermore Amen The sayd Christian Georges Husbande had an other wife burnt before this Christian whose name was Agnes George which suffered as you haue heard with the thirteene at Stratford the Bow And after the death of the sayde Christian hee maryed an honest Godly woman agayne and so they both I meane the sayd Richard George and his last wife in the end were taken also and layde in prison where they remayned til the death of Queene Mary and at the last were deliuered by our most gracious soueraigne Lady Queene Elizabeth whom the Lorde graunt long to raygne among vs for hys mercies sake Amen In the month of Iune came out a certayne proclamation short but sharpe from the king and the Queene agaynst wholesome and godly bookes which vnder the false title of heresie and sedition here in the sayd Proclamation were wrongfully condemned By the king and Queene WHereas diuers bookes filled both with heresie sedition and treason haue of late and be dayly brought into thys Realme out of forreine countryes and places beyonde the seas and some also couertly printed within this Realme and cast abroad in sundry partes thereof whereby not onely God is dishonored but also an encouragemeÌ„t geuen to disobey lawfull princes and gouernours The king and Queenes maiesties for redres hereof doth by this theyr present Proclamation declare publish to all theyr subiectes that whosoeuer shall after the proclayming hereof be found to haue any of the sayde wicked and seditious bookes or finding them do not forthwith burne the same without shewing or reading the same to any other person shall in that case be reputed and taken for a rebell and shall wythout delay bee executed for that offence according to the order of Martiall law Geuen at our Manor of S. Iameses the sixt daye of Iune Iohn Cawood Printer The order and occasion of taking certayn godly men and women praying together in the fieldes about Islington of whom 13. were condemned by Boner after suffered in the fire for the truthes sake as in the story here following may appeare SEcretly in a backe close in the fielde by the Towne of Islington were collected and assembled together a certayne companye of Godly and innocent persons to the number of fourty men and women Who there sitting together at prayer and vertuously occupied in the meditation of Gods holy worde first commeth a certayne man to them vnknowne who looking ouer vnto them so stayed saluted them saying that they looked like men that meant no hurt Then one of the sayd company asked the man if he could tel whose close that was and whether they might be so bold there to sit Yes sayd he for that yee seeme vnto me such persons as entende no harme and so departed Within a quarter of an houre after commeth the constable of Islington named king warded with sixe or seueÌ„ other accompanying him in the same busines one wyth a bow an other with a Bill and other with theyr weapons likewise The which sixe or seuen persons the sayde Constable left a little behinde hym in a close place there to bee ready if need should be while he with one with him shuld go and view them before Who so doyng came throughe them looking and viewing what they were doyng and what bookes they had and so going a little forward and returning backe agayne bad them deliuer theyr bookes They vnderstanding that he was Constable refused not so to do With that coÌ„meth forth the residue of his fellowes aboue touched who bad them stande and not to departe They aunswered agayne they would be obedient ready to go whether so euer they would haue them so were they first caryed to a bruehouse but a little way of whyle yâ— some of the sayd souldiers ran to the Iustice next at hand But the Iustice was not at home Whereupon they were had to sir Roger Cholmley In the meane tyme some of the women being of the same number of the foresayde xl persons escaped away from theÌ„ some in yâ— close some before they came to the bruehouse For so they were caryed .x. with one man 8. with an other and with some moe with some lesse in such sorte that it was not hard for theÌ„ to escape that would In fine they that were caryed to Sir Roger Cholmley were 27. which Sir Roger Cholmley the Recorder taking their names in a Bill calling them one by one so many as answered to theyr names they seÌ„t to Newgate In the whiche number of them that answered and that were sent to Newgate were 22. These 22. were in the sayde prison of Newgate seuen weekes before they were examined to whome word was sent by Alexander the keeper that if they woulde heare a Masse they should all be deliuered Of these foresayd xxii were burned 13. In Smithfield 7. at Braynford 6. IN prison 2. dyed in Whitson weeke the names of whoÌ„ were Mathew Wythers T. Taylar Seuen of them which remayned escaped with theyr liues hardly although not without much trouble yet as GOD woulde without burning Whose names were these Iohn Milles. Thomas Hinshaw R. Baily wolpacker Robert Willeys Hudleys T. Coast haberdash Roger Sandey The first seuen were brought forth to examination before Boner and so hauing their condeÌ„nation were burnt as is sayd in Smithfield The other 6. followed not long after and suffered at Brayneford whereof specially here followeth now in order of story to be seene The examination and condemnation of seuen godly and faythfull Martyrs of Christe burnt in Smithfield COncerning the examination and condemnation of these abouesayd whiche were apprehended and taken at Isâ—ington 7. first were produced before Boner the 14. of Iune to make aunswere to suche articles and interrogatoryes as by the sayd Byshop should be ministred vnto them The names of these seuen were Henry Ponde Raynold Eastland Robert Southam Mathew Richarby Iohn Floyd Iohn Holydaye Roger Holland To these 7. constant and godly Martyrs produced before
not to alleadge for themselues any reason they assay to make odious to your maiesty the Lutherans as they call vs and say if their sayinges take place ye shall be faine to remaine a priuate person that there is neuer change of religion but there is also chaunge of princedome A thyng as false as when they accuse vs to be Sacramentaries and that we deny the authoritie of Magistrates vnder the shadow of certaine furious Anabaptists which Satan hath raysed in our tyme to darken the light of the Gospell For the histories of the Emperours which haue begun to receiue the Christian religion and that which is come to passe in our tyme shew the contrary Was there euer Prince more feared and obeyed then Constantine in receiuing the Christian Religion was hee therefore put from the Empire No he was thereby the more confirmed established in the same and also his posterity which ruled themselues by his prouidence But such as haue fallen away and folowed mens traditions God hath destroyed and theyr race is no more knowne in earth So much doth God detest them that forsake him And in our time the late kinges of England and Germanye were they coÌ„strayned in reprouing superstitions which the wickednes of the time had brought in to forsake their kingdomes princedomes Al men see the contrary and what honor fidelity and obedience the people in our time that haue receiued the reformation of the Gospell do vnder theyr princes and superiors Yea I may say that the princes knew not before what it was to be obeyed at that time when the rude and ignoraunt people receiued so readily the dispeÌ„sations of the Pope to dâ—iue out their owne kinges and naturall Lordes The true and onely remedy sir is that ye cause to be holden a holy and free Counsell where ye shouâ—d be chiefe and not the Pope his who ought but onely to defende their causes by the holy scriptures that in the meane while ye may seeke out meÌ„ not corrupted suspected nor partial whoÌ„ ye may charge to geue report faythfully vnto you of the true sence of the holy scriptures And this done after the example of the good kinges Iosaphath Ezechias Iosias ye shall take out of the Churche all Idolatry superstition abuse which is found directly contrary to the holy scriptures of the old and new testament by that meanes ye shall guid youâ— people in the true pure seruiâ—e of God not regarding in the meane time the cauilling pretenses of the papists which say that such questioÌ„s haue bene already answered at generall Counsels for it is knowne well enougâ— thaâ— no Counsell hath bene lawfull since the Popes haue 〈◊〉 the principality tyranny vpon mens soules but they haue made them serue to their couetousnes ambition and cruelâ—y 〈◊〉 the contrariety which is amoÌ„g those couÌ„sels maketh enough for their disproofe beside a hundred thousand other absurdities agâ—inâ—â— the word of God which be in them The true proofe for such matters is in the true holy Scriptures to the which no time nor age hath any prescription to be alledged agaynst theÌ„ foâ— by them we receiue the Counsels founded vpon the worde of God and also by the same we reiect that doctrine which is repugnant And if ye do thus Syr God will blesse your enterprise he will encrease confirme your raigne and Empyre and your posterity If otherwise destruction is at your gate and vnhappy are the people which shall dwell vnder your obedieÌ„ce There is no doubt but God will hardeÌ„ your hart as he did Phaâ—aos and take of the crowne from your head as he did to Ieroboam Nâ—dab Baza Achab and to many other kinges which haue folowed mâ—ns traditions agaynst the commaundemeÌ„t of God and geue it to your enemies to triumph ouer you and your children And if the Emperour Antonine the meek although he were a Pagan Idolater seing himselfe bewrapt with so many wars ceased the persecutioÌ„s which were in his time agaynst the christians and determined in the ende to heare their causes and reasons how muche more ought you that beare the name of moste Christian king to be carefull and diligent to cease 〈◊〉 persecutions agaynst the poore Christians seing they hâ—ue not tâ—oubled nor doe trouble in any wise the state of your kingdome your affayres considering also that the Iewes be suffeâ—ed through all Christendome although they be mortall enemies oâ— our Lorde Iesus Christ which we holde by common accorde and consent for our God Redeemer and Sauiour and that vntill you haue heard lawfully debated and vnderstand our reasons takeÌ„ of the holy Scriptures and that your Maiestye haue iudged if we bee worthy of such punishmentes For if we be not ouercome by the worde of God the fires the sworde nor the câ—â—â—â—lest tormentes shall make vs afrayd These be the exercises that God hath promised to his of the which he foretolde shoulde come in the laste times that they should not be troubled when such persecutions shall come vpon them Translated out of the French booke intituled Commentaries of the state of the Church and publicke weale c. pag. 7. ¶ The story and end of the french king WHosoeuer was the authour or authours of this letter aboue prefixed herein thou seest good Reader good counsell geuen to the king if he had the grace to receiue it and had folowed the same no doubt but Gods blessing working with him he had not onely set that Realme in a blessed staye from much disturbaunce but also had continued himselfe in all florishing felicity of princely honour and dignity For so doth the lord commonly blesse and aduaunce such kinges Princes as seeke hys honor and submit their wils to his obedience But coÌ„monly the fault of kinges and Potentates of this world is that being set about with Parasites either they seldom heare the truth told theÌ„ or if they do yet will they not lightly be put from theyr owne willes disdayning to be admonished by their inferiors be theyr counsell neuer so holsom godly Which thing many times turneth them to great plages calamitie as by plentiful exaÌ„ples of kings destroyed wouÌ„ded imprisoned deposed drowned poysoned c. may wel to theÌ„ that read histories appeare but especially in this preseÌ„t example of Henry French king the seconde of that name is in this our age notoriously to be considered Who bâ—ing well warned before as may seeme would not yet surcease his cruell persecution agaynst the Lordes people but rather was the more hardened in hart and inflamed against them in so muche that he sayd to Anne du Bourg one of the high Court of Parliament in Paris threatning hym that he would see him burne with his own eyes Further how his purpose was to extende his power and force likewise agaynst other places moe in persecutyng the Gospell of Christe and professours thereof to the vttermost of his abilitie I
all this audience yea the Heathen speake shame of your fact For a City saith our sauiour that is builded on a hill can not be hid if they therefore haue the truth let it come to light For al that wel do come to the light and they that do euill hate the light Then my Lorde Maior hanginge downe his head sayd nothing but the Byshop tolde me I shoulde preache at a Stake and so the Shiriffe cryed with the Byshop away with me Thus came I in before theÌ„ foure times desiring Iustice but could haue none and at length my frendes requiring with one voyce the same coulde not haue it we had sentence and then â—eing caried out were brought in agayne and had it euery man seuerally geuen But before the Bishop gaue me sentence he told me in derision of my Brother Takerfielde a tale betweene a Gentleman and his Cooke To whiche I aunsweared My Lorde yee fill the peoples eares with fantasies and foolish tales and make a laughing matter at bloud but if ye were a true byshop ye should leaue these railing sentences and speak the wordes of God Boner Well I haue offred to that noughty felow mayster Speaker your companion the Cooke that my Chancellor should here instruct him but he hath here with great disdaâ—ne forsaken it How sayest thou wilt thou haue him instruct thee and lead thee in the right way Smith My Lorde if your Chauncellour shall doe me any good and take any paynes as ye say let him take mine articles in his handes that ye haue obiected agaynst me and either proue one of them heresy or any thing that you doe to be good and if he be able so to doe I stand here wyth all my hart to heare him if not I haue no neede I prayse God of his sermon for I come to answere for my life and not heare a sermon Then beganne the sentence In Dei nomine To whiche I answered that he beganne in a wrong name requiring of him where hee learned in Scriptures to geue sentence of death agaynste any man for his conscience sake To the which he made no aunsweare but went forwarde to the end and immediately cryed Away with me Then I turned me to the Maior and sayde Is it not enough for you my Lord Maior and ye that are the shiriffes that ye haue left the strayt way of the Lord but that ye must condemne Christ causeles Boner Well Mayster Controller nowe ye can not say but I haue offered you fayre to haue instruction And now I pray thee call me bloudy Bishop and say I seeke thy bloud Smith Wel my Lord although neither I nor any of this congregation do report the truth of your fact yet shal these stones cry it out rather then it shall be hidden Boner Away with him away with him Woodrofe Away with him take him away Smith Well good frendes yee haue seene and hearde the great wrong that we haue receiued this day ye are al recordes that we haue desired the probation of our cause by Gods booke and it hath not bene graunted but we are coÌ„demned and our cause not heard Neuerthelesse my Lord Maior for as much as here ye haue exercised Gods sword causelesse and will not heare the righte of the poore I committe my cause to almighty God that shall iudge all men according vnto right before whoÌ„ we shall both stand without authority and there will I stand in the right and haue true iudgement to your great confusion except ye repent which the Lord grauÌ„t you to do if it be his will And then was I with the rest of my brethren caryed awaye to Newgate Thus gentle Reader as neare as I can I haue set out the truth of my examination and the verity of mine vniust condemnation for the truth requiring god that it may not be layd to the charge of thee O England requiring your harty prayers vnto God for his grace spirit of boldnes with hope euen shortlye to set to my seale at Uxbridge the 8. of August by Gods grace pray that it may be to his honor my saluation and your consolation I pray you Da gloriam Deo Robert Smith Thus hast thou good Reader not onely to note but also to folow in this man a singular example of Christian fortitude which so manâ—ully and valâ—auntly did stande in the defence of his maysters cause And as thou seest hym here boldly stand in examination before the Bishoppe and Doctours so was he no lesse comfortable also in the pryson among his felowes Whiche also is to be obserued no lesse in his other prison felowes who being there together cast in an outward house within Newgate had godly coÌ„ference with themselues with dayly praying and publick reading whiche they to theyr greate comforte vsed in that house together amongst whom this foresayd Smith was a chiefe doer Whose industry was alwayes solicitous not onely for them of his owne company but also his diligeÌ„ce was carefull for other prisoners whom he ceased not to dehort and diswade from theyr olde accustomed iniquity and many he conuerted vnto his Religion Diuers letters he wrote there in the prison to suÌ„dry his frendes partly in metre partly in prose And first in metre as followeth ⧠A Picture describing the maner and place of them which were in bondes for the testimony of the truth conferring together among themselues ¶ O ye that loue the Lord see that ye hate the thing that is euill THe God that geueth life and light And leadeth into rest That breaketh bondes and bringeth out The poore that are opprest And keepeth mercy for the meeke His treasure and his store Increase the life in perfect loue Both now and euermore That as thou hast begun to ground In fayth and feruent loue Thou mayest be made a mighty mount That neuer may remoue That thine ensample may be shewed Among all thine encrease That they may liue and learne the like And passe theyr time in peace Thy salutations that were sent I hartely retayne And send thee seuenty times as much To thee and thine agayne And for because I know the gole That thou doest most desire I send thee here a paper full Is fined in the fire In hope thou wilt accept it well Although it be but small Because I haue none other good To make amendes with all For all thy free and frendly factes Which thy good will hath wrought I send the surely for a shift The thing that cost me nought Absteyne from all vngodlines In dread direct your dayes Possesse not sinne in any wise Beware of wicked wayes Hold fast your fayth vnfaynedly Build as ye haue begon And arme your selfe in perfect fayth To do as ye haue done Least that the wicked make a mocke That ye haue take in hand In leauing of the perfect rocke To build vpon the sand Beware these filthy Pharisies Their building is in bloud Eate not with
by the copie heereof appeareth A letter sent to Boner Bishop of London from sir Richard Southwel knight PLeaseth it your Lordship to vnderstand that the Lord Rich did about seuen or eight weekes past send vppe vnto the Counsaile one Wil. Andrew of Thorpe within the Countie of Essex an arrogant heretike Their pleasure was to commaund me to commit him vnto Newgate where he remaineth and as I am infourmed hathe infected a noumber in the prisone wyth hys heresie Your Lordshippe shall doe verye well if it please you to conuent him before you and to take order with him as his case doth require I knowe the Counsaile meant to haue wrytte heerein ⧠The picture describing the straight handling of the cloase prisonners in Lollardes Tower vnto your Lordship but by occasion of other businesse the thing hath bene omitted Wherfore knowing their good pleasure I did aduise the keeper of Newgate to waite vpon you with these fewe lines And so referring the rest to your vertuous consideration I remaine your good Lordships to coÌ„maund this 12. of Iune 1555. Richard Southwel Thys William Andrewe being twise broughte before Boner to examination there manfully stode in the defence of hys Religion At length through straite handlynge in the Prison of Newgate there he lost his life which els hys aduersaries woulde haue taken away by fire and so after the popish manner he was cast out into the fielde and by night was priuily buried by the handes of good men and faithfull brethren The Martyrdome of Rob. Samuel Preacher suffering for the true defence of Christes Gospell MAister Foster Iustice dwelling at Cobdock in the Countie of Suffolke and a little from Ipswiche being in continuall hatred against the truthe and the professours of the same did not onely not cease day nor nighte to studie howe to bring those in thrall and captiuity that were honest and godly inclined to religion but also what soeuer they were that once came in hys clawes they easily escaped not without clogge of conscience or els losse of life so greedy was he of bloude Among many whom he had troubled there was one Samuel in king Edwardes dayes a very godly and righte faithfull preacher of Gods woorde who for his valiante and constante behauiour in his sermons seemeth worthy of high admiration He was minister at Barfolde in Suffolke where he taught faithfully fruitfully that flocke which the Lord had committed to hys charge so long as the time woulde suffer hym to doe hys duetie At the laste being remooued from the Ministerie and put from hys Benefice as manye other good Pastoures were beside when hee coulde not auoide the raging violence of the time yet woulde he not geue ouer his care that he had for hys flocke but woulde teache them priuilye and by stealth when he coulde not openly be suffered so to doe At what time order was taken by the Queene to be published by the Commissioners that all Priestes whiche had married in kinge Edwardes dayes putting theyr wiues from them should be compelled to returne againe to theyr chastitie and single life This Decree woulde not Samuel stande vnto for that hee knewe it to be manifestly wicked abhominable but determining with himselfe that Gods lawes were not to be broken for mannes traditions kept hys wife still at Ipswiche and gaue his diligence in the meane time to the instructing of other whyche were about him as occasion serued At laste maister Foster hauing intelligence heereof beinge a greate doer in those quarters foreslacked no time nor diligence but eftsoones sendeth out his espialles abroade laying hard waite for Samuel that if he came home to his wife at anye time they myghte apprehend him and carie him to prison In conclusion when suche as shoulde betraye hym espied him at home with his wife they bringing woorde to the Officer came immediately flocking about hys house and besette it wyth a great companie and so tooke hym in the nyght season because they durste not doe it in the daye time for feare of trouble and tumult althoughe good Samuell did nothing withstand them at all but mekely yeelded himselfe into their clouches of his owne accord When they had thus caughte hym they put hym into Ipswiche Gaile where he passed his time meekely among his godly brethren so long as hee was permitted to continue there Howâ—eit not long after being taken from thence he was carryed through malice of the wicked sorte to Norwiche where the sayde bishop Doctour Hopton whether he or Doctour Dunnings his Chauncelloure full like vnmercifull Prelates exercised greate crueltie againste hym as in deede they were men in that time of persecution as had not their matches for straitnes and cruell tormenting the bodies of the Saintes among all the rest beside and specially through the procuring of Dunnings For althoughe the other were sharpe enough in their generatioÌ„ yet could they be satisfied with imprisonment and death and would goe no further Neyther did I euer yet heare of anye besides these which so farre exceeded all bounds of pitie and compassion in tormenting their pore brethren as this Bishoppe did in suche sorte that many of them hee peruerted and broughte quite from the truthe and some from theyr wittes also The B. therefore or els his Chancellor thinking that he mighte as easily preuaile with Samuel as he had done with other before kept him in a very straite prison at his first comming where he was chained bolte vpright to a greate post in such sort that standing only on tiptoe he was faine to stay vp the whole paise or waight of his bodye thereby And to make amends for the cruelty or paine that he suffered they added a farre more greuous torment keping him without meate and drinke whereby he was vnmercifully vexed through hunger and thirst sauing that he had euery day allowed 2. or 3. mouthfuls of bread and 3. sponefuls of water to the ende rather that he might be reserued to farther torment then that they woulde preserue hys lyfe O worthy constancie of the Martyr O pitilesse hearts of papists worthy to be complained of and to be accused before God and nature O the woÌ„derfull strength of Christ in his members Whose stomacke though it had ben made of Adamant stone would not haue relented at these intollerable vexations and extreme paines aboue nature How oftentimes would he haue druÌ„ken his owne water but hys body was so dried vp wyth this long emptinesse that he was not able to make one drop of water At the laste when he was brought foorth to be burned which was but a trifle in comparison of those paynes that he had passed certaine there were that hearde hym declare what straunge things had happened vnto hym during the time of his imprisonment to wit that after he had bene famished or pined with hunger two or three daies together he then fell into a sleepe as it were one
I was neuer called to be a preacher or minister because of my sickenes feare of death in imprisonment before I should come to my aunswer and so my death to be vnprofitable But these and such lyke I thanke my heauenly father which of his infinite mercy inspired me with hys holye Ghost for his sonnes sake my onely Sauiour and redeemer preuailed not in me but when I had by the wonderfull permission of God fallen into their handes at the first sight of the Shiriffe nature a little abashed yet ere euer I came to the prison by the workyng of God thorough his goodnes feare departed I sayd to the Shiriffe at his comming vnto me What matter haue you maister Sheriffe to charge me withall He aunsweared you shall knowe when you come before the maisters and so taking me with him I looked to haue bene broughte before the maisters and to haue heard what they could haue burdened me withall but contrary to my expectation I was committed foorthwith to the Iaile not being called to my aunswere little iustice being shewed therein But the lesse iustice a man finedeth at their hands the more consolation in conscience shall he finde from God for whosoeuer is of the world the world will loue hym After I came into prisone had reposed my selfe there a while I wept for ioy and gladnes my belly full musing muche of the great mercies of God and as it were saying to my selfe after this sort O Lorde who am I on whome thou shouldest bestowe thus thy great mercye to be numbred among the Saintes that suffer for thy Gospels sake And so beholding and considering on the one side my imperfection vnablenesse sinnefull misery and vnwoorthinesse and on the other side the greatnesse of Gods mercye to be called to so high promotion I was as it were amazed and ouercome for a while with ioy and gladnesse concluding thus with my selfe in my heart O Lord thou shewest power in weakenesse wisedome in foolishnesse mercy in sinfulnes who shall let thee to choose where whom thou wilt As I haue zealously loued the confession of thy woord so euer thought I my selfe to be most vnworthy to be partaker of the affliction for the same Not long after came vnto me M.W. Brasbrige M.C. Phinees M.N. Hopkins traueling with me to be dismissed vpon bondes To whome my answere was to my remembraunce after this sorte For as much as the Maisters haue imprisoned me hauing nothing to burden mee with all if I should enter into bondes I should in so doing accuse my selfe and seeing they haue no matter to laye to my charge they may as well let me passe wtout bondes as wyth bondes Secondarily if I shall enter bondes couenaunt and promise to appeare I shall do nothing but excuse colour and cloke their wickednesse and endanger my selfe neuerthelesse being bound by my promise to appeare They alleaged many worldly perswasions vnto me to auoide the present perill also how to auoid the forfeiture if I brake promise I sayde vnto them I had cast my penywoorth by Gods help They vndertooke also to make the bond easie And when they were somewhat importune I sayd to maister Hopkins that libertie of conscience was a precious thing and toke as it were a pause lifting vp my heart to God earnestly for hys aide and helpe that I might doe the thing that might please him And so when they had let their sute fal my hart me thought was wonderfully comforted Maister Dudly commoned with me in like maner whom I answered in effect as I did before Afterwarde debatinâ— the matter wyth my selfe these considerations came to my head I haue from time to time wyth good conscience God I take to recorde mooued all such as I had conference withal to be no daliers in Gods matters but to shew themselues after so great a light and knowledge hearty earnest constante and stable in so manifest a truthe and not to geue place one ioate contrarye to the same Nowe thought I if I shall withdrawe my selfe and make any shifts to pull my owne necke out of the collor I shall geue greate offence to my weake brethren in Christe and aduantage to the enemies to sclaunder Gods word It wil be sayd he hath ben a great boldner of others to be earnest and feruent to feare no worldly pearils or daungers but he him selfe will geue no such example Wherefore I thought it my bouÌ„den duety both to God and man being as it were by the great goodnes of God maruelously called and appoynted hereunto to set aside all feare pearils and daungers al worldly respects and considerations and like as I had heeretoâ—ore according to the measure of my small gift within the compasse of my vacation and calling from the bottome of my heart vnfainedly mooued exhorted and perswaded all that professe Gods woorde manfully to persist in the defence of the same not wyth sworde and violence but wyth suffering and losse of life rather then to defile themselues againe with the whorish abhomination of the Romish Antichrist so the houre being come with my fact and example to ratifie confirme and protest the same to the hearts of all true beleeuers and to thys end by the mighty assistance of Gods holy spirit I resolued my selfe wyth muche peace of conscience willingly to sustaine what soeuer the Romish antichrist shuld doe against mee and the rather because I vnderstoode the Bishops comming to be at hand and considered that pore mens consciences shoulde be then sharpely assaulted So remained I prisoner in Couentrie by the space of 10. or 11. dayes being neuer called to my answere of the Maisters contrary to the lawes of the Realme they hauing neyther statute lawe proclamation letter warrant nor commandement for my apprehension They woulde haue laide all the matter vpon the Sumner Who being examined denied it before their faces as one of my frendes tolde me saying that he had no commandement concerning me but for my elder brother God laye not their extreeme doings against me to their charge at the great day The seconde day after the bishoppes comming to Couentrie M. Warren came to the Yeldhall and willed the chiefe Iayler to carye me to the Bishop I laide to maister Warrens charge the cruell seeking of my death and when he would haue excused himselfe I tolde him he coulde not wipe hys handes so hee was as guiltie of my bloude before God as though he had murthered me with his owne handes And so he parted froÌ„ me saying I needed not to feare if I would be of his beliefe God open his eyes if it be hys will and geue him grace to beleue this which he and all of his inclination shall finde I feare to true for their parts that is that all they whiche cruelly maliciously and spitefully persecute molest and afflicte the members of Christe for their coÌ„science sake and for the true testimonie of
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
worshipping of God suche as God requireth of his that is in spirite and truth can neuer agree together But ye wil say where so great a company is gathered together it is not credible but there be two or three gathered in the name of Christ. I aunswere if there be one hundred good and two hundreth bad forasmuch as the decrees and ordinaunces are pronoūced according to the greater number of the multitude of voyces what can the lesse number of voyces auayle It is a knowen thing and a common prouerbe Oftentimes the greater part ouercommeth the better As touchyng general councels at this present I haue no more to say then you haue sayd Onely I referre you to your owne experience to thinke of our country parliamentes and conuocations howe and what ye haue seene and heard The more part in my tyme did bryng forth sixe articles for then the king would so haue it being seduced of certayne Afterward the more part did repell the same our good Iosias willing to haue it so The same articles now agayne alas another great but woorse parte hath restored O what an vncertaynty is thys But after thys sorte most commonly are mans proceedings God be mercifull vnto vs. Who shall deliuer vs from such tormentes of minde Therefore is death the best phisition but vnto the faythfull whome she together and at once deliuereth from all griefes You must thinke this written vpon this occasion because you woulde needes haue youre paper blotted If the matter should goe thus that in generall counsailes men shoulde not stand to the more number of the multitude I meane of them whiche ought to geue voyces then should no certaine rule be left vnto the Church by the which controuersies in weighty matters might be determined but it is not to be beleued that Christ woulde leaue his Church destitute of so necessary a helpe and safegarde Christ who is the most louing spouse of his espouse the church who also gaue himselfe for it that he might sanctify it vnto himselfe did geue vnto it aboundantly all things which are necessary to saluation but yet so that the church should declare it selfe obedient vnto hym in all things and keepe it selfe within the boundes of hys commaundemēts and further not to seeke any thing which he teacheth not as necessary vnto saluation Now further for determination of all controuersies in Christes Religion Christ him selfe hath left vnto the Church not onely Moses and the Prophetes whom he willeth his Church in al doubtes to go vnto and aske counsell at but also the Gospelles and the rest of the bodye of the newe testament in the whiche what soeuer is heard of Moses and the Prophetes and whatsoeuer is necessary to be knowne vnto saluation is reuealed and opened So that now we haue no neede to say who shal clyme into heauen or who shall goe downe into the depth to tel vs what is needefull to bee done Christe hath done both and hath commended vnto vs the word of fayth whiche also is aboundantly declared vnto vs in his word written so that hereafter if we walke earnestly in this way to the searching out of the truth it is not to be doubted but thorough the certayne benefite of Christes spirite whiche hee hath promised vnto his wee may finde it and obtayne euerlasting life Shoulde men aske counsell of the dead for the liuing sayth Esay Let them go rather to the law and to the testimony c. Christ sendeth them that be desirous to know the truth vnto the scriptures saying searche the scriptures I remember a like thing well spoken of Hierome Ignoraunce of the scriptures is the mother and cause of all errours And in an other place as I remember in the same author The knowledge of the scriptures is the foode of euerlasting life But nowe me thinketh I enter into a very broad sea in that I begin to shew either out of the scriptures themselues or out of the ancient writers how muche the holy scripture is of force to teache the truth of our religiō But this is it that I am now about that Christ would haue the church his spouse in al doubts to aske counsell at the word of his father written faythfully left and commended vnto it in both Testaments the olde and the new Neither doe we read that Christ in anye place hath layde so great a burthen vppon the members of his spouse that he hath commaunded them to go to the vniuersall Churche What soeuer things are written saith Paule are written for our learning And it is true that Christ gaue vnto his Churche some Apostles some Prophetes some Euangelistes some shepheardes and teachers to the edifying of the sayntes till we come all to the vnity of fayth c. But that all men should meete together out of all partes of the world to define of the articles of our fayth I neither finde it commaunded of Christe nor written in the word of God There is diuersitie betwixt things pertayning to god or fayth and politicke and ciuill matters For in the first we must stand onely to the scriptures whiche are able to make vs all perfect and instructed vnto saluation if they be well vnderstāded And they offer themselues to be well vnderstanded onely to them which haue good willes and geue themselues to study and prayer Neither are there any men lesse apte to vnderstand them then the prudent wise men of the world But in the other that is in ciuil or politicke matters oftentimes the magistrates do tolerate a lesse euil for auoyding of a greater as they whiche haue this saying oft in their mouthes Better an inconuenience then a mischiefe And it is the property of a wise man saith one to dissemble many thinges and he that cannot dissēble cannot rule In whiche sayinges they bewray themselues that they do not earnestly weigh what is iust what is not Wherefore forasmuch as mans lawes if it be but in this respect onely that they be deuised by men are not able to bring any thing to perfectiō but are inforced of necessitie to suffer many thinges out of square and are compelled sometime to wincke at the worst things seeing they know not how to mayntayne the common peace and quiet otherwise they do ordayne that the more part shal take place You know what these kindes of speaches meane I speake after the maner of men yea walke after the maner of men al men are lyers And that of S. Augustine if ye lyue after mans reason yee do not lyue after the wyll of God If ye say the councels haue sometime erred or may erre how then should we beleue the catholicke Church For the councels are gathered by the authoritie of the Catholicke Churche From may be to be in deed is no good argument but from being to may be no man doubteth but it is a moste sure argument But
and aged folkes that before were not taught to know Christe in their childehood shoulde now euen with children and babes be forced to learne to know him Now therefore he roreth now he rageth But what els do they brethren which serue Satan and become his ministers slaues in mainteining of his impietie but euen the same which they did to whom Christ our Sauiour threatneth this curse in the Gospell Woe vnto you which shutte vp the kingdome of heauen before men take away the key of knowledge from them you your selues haue not entred in neither haue you suffered them that would enter to come in And from whence shall we say brethren that this horrible mischeuous darknes proceedeth which is nowe brought vpon the worlde From whence I pray you but euen from the smoke of the great furnace of the bottomlesse pit so that the sunne and the ayre are now darkened by the smoke of the pit Now euen now out of doubt brethren the pit is opened agaynst vs and the Locustes begyn to swarme and Abbadon now raigneth Ye therfore my brethren which pertaine vnto Christ and haue the seale of God marked in your foreheades that is to wit are sealed with the earnest of the spirite to be a peculiar people of God quite your selues like men and be strong for he that is in vs is stronger then he which is in the world and ye know that al that is borne of God ouercommeth the world and this is our victory that ouercommeth the worlde euen our fayth Let the world freat let it rage neuer so much be it neuer so cruel and bloudy yet be ye sure that no man can take vs out of the fathers handes for he is greater then all who hath not spared his owne sonne but hath geuen him to death for vs all and therefore how shall he not with him geue vs all thinges also Who shall lay any thyng to the charge of Gods elect It is God that iustifieth who shall then condemne It is Christ that is dead yea rather which is risen againe who is also at the right hand of God and maketh request also for vs. Who shall seperate vs from the loue of Christe Shall tribulation or anguish or persecution or famine or nakednes or perill or sworde the rest ye knowe breathren We are certainely perswaded with S. Paul by the grace of our Lorde Iesus Christe that no kynde of thyng shal be able to seperate vs from the loue of God which is in Christ Iesus our Lord. Which thyng that it may come to passe by the grace and mercy of our Lord Iesus Christ to the comfort both of you of vs all as we for our partes will continually God wyllyng pray for you so deare brethren in the Lorde with all earnest and harty request we beseech you euen in the bowelles of our Lorde Iesus Christ that ye will not cease to pray for vs. Fare ye well deare brethren The grace of our Lorde Iesus Christe be with you all euermore Amen ¶ A Letter of Byshop Ridley answearyng to a certayne Letter of one Maister West sometime his Chapleine I Wishe you grace in God and loue of the truth without the which truely stablished in mens hartes by the mightie hand of almighty God it is no more possible to stande by the truth in Christe in tyme of trouble then it is for the waxe to abide the heate of the fyre Sir knowe you this that I am blessed be God perswaded that this worlde is but transitorie and as saint Iohn sayth The world passeth away and the lust thereof I am perswaded Christes wordes to be true Who soeuer shall confesse me before men hym will I confesse also before my father which is in heauen and I beleue that no earthly creature shal be saued whom the Redeemer and Sauiour of the worlde shall before his father denie This the Lorde graunt that it may be so graffed established and fixed in my hart that neyther thinges present nor to come hygh nor low lyfe nor death be able to remoue me thence It is a goodly wishe that you wish me deepely to consider thinges perteyning vnto Gods glorye but if you had wished also that neither feare of death nor hope of worldly prosperitie shoulde let me to mayneteine Gods worde and his truth which is his glory and true honour it would haue liked me well You desire me for Gods sake to remember my selfe In deede sir nowe it is time so to do for so farre as I can perceiue it standeth me vpon no lesse daunger then of the losse both of body and soule and I trow then it is time for a man to awake if any thyng will awake him He that will not feare hym that threatneth to cast both body soule into euerlasting fire whom will he feare With this feare O Lord fasten thou together our frayle flesh that we neuer swarue from thy lawes You say you haue made much sute for me Sir God graunt that you haue not in suing for my worldly deliueraunce impayred and hindered the furtheraunce of Gods worde and his truth You haue knowen me long in deede in the which time it hath chaunced me as you say to mislike some thinges It is true I graunt for sodaine chaunges without substantiall and necessary cause and the heady settyng foorth of extremities I did neuer loue Confession vnto the minister which is able to instruct correct comfort informe the weake wounded and ignoraunt conscience in deede I euer thought might do much good in Christes congregation and so I assure you I thynke euen at this daye My doctrine and my preaching you say you haue hearde often and after your iudgement haue thought it godly sauyng onely for the Sacrament which thing although it was of me reuerently handled and a great deale better then of the rest as you yet in the margent you write warily and in this worlde wisely and yet me thought all sounding not well Sir but that I see so many changes in this worlde so much alteration els at this your saying I would not a litle marueile I haue taken you for my frend and a man whom I fansied for plainnes and faythfulnes as much I assure you as for your learning and haue you kept this so close in your hart from me vnto this day Sir I consider moe things then one and wil not say all that I thinke But what neede you to care what I thinke for any thing I shal be able to do vnto you eyther good or harme You geue me good lessons to stand in nothing against my learning and to beware of vayne glory Truely sir I herein like your counsell very well and by Gods grace I intend to folow it vnto my lyues end To write vnto those whom you name I can not see what it wyll auayle me For this I woulde haue you knowe that I esteeme nothyng auayleable for me
with the fore sayd Maister Bilney he went with hym to visite the prisoners in the Tower in Cambridge and beyng there among other prysoners there was a woman which was accused that she had killed her owne chylde which acte she playnly and stedfastly denied Whereby it gaue them occasion to searche for the matter and at length they founde that her husbande loued her not and therefore soughte all meanes he coulde to make her away The matter was thus A child of hers had bene sicke a whole yere at length died in haruest tyme as it were in a consumption Which when it was gone shee went to haue her neighboures to helpe her to the buriall but all were in Haruest abroade whereby she was enforced with heauinesse of heart alone to prepare the chyld to the buriall Her husband comming home and not louyng her accused her of murtheryng the child This was the cause of her trouble and M. Latimer by earnest inquisition of conscience thought the woman not guilty Thē immediatly after was he called to preach before king Henry the 8. at Windsore where after his sermon the kyngs maiestie sent for hym and talked with him familiarly At which tyme M. Latimer finding oportunitie kneeled downe opened hys whole matter to the kyng and begged her pardon which the kyng most graciously granted and gaue it hym at his return homeward In the meane tyme the woman was deliuered of a chylde in the prison whose Godfather was M. Latymer and maistres Cheeke Godmother But all that whyle he would not tel her of the pardone but laboured to haue her confesse the truth of the matter At length tyme came when she looked to suffer and Maister Latymer came as he was woont to instruct her vnto whome shee made great lamentation and moue to be purified before her suffring for she thoght to be damned if she should suffer without purification Then M. Bilney beyng with maister Latimer both told her that that law was made to the Iewes and not to vs and howe women bee as well in the fauour of GOD before they be purified as after and rather it was appointed for a ciuill and politike lawe for naturall honestye sake then that they should any thyng the more be purified from sinne thereby c. So thus they trauayled wyth this woman till they had brought her to a good trade and then at length shewed her the Kyngs pardon and let her goe This good act among many other at this tyme happened in Cambridge by M. Latimer and Maister Bilney But this was not alone for many mo lyke matters were wrought by them if all were known wherof partly some are touched before such especially as concerne M. Bilney mention whereof is aboue expressed But as it is commonly seene in the naturall course of thynges that as the fire beginneth more to kyndle so the more smoke aryseth withall in much lyke sort it happened with Maister Latymer whose towardnesse the more it beganne to spryng hys vertues to be seene and hys doynges to bee knowen the more hys aduersaries began to spurne and kindle against hym Concernyng these aduersaries and such as did molest him partly their names bee aboue expressed Among the rest of this number was Doct. Redman of whome mention is made before in the raigne of king Edward a man sauouring at that tyme somewhat more of superstition then of true religion after the zeale of the Phariseis yet not so malignant or harmfull but of a ciuill and quiet disposition and also so liberall in well doyng that few poore Scholers were in that vniuersitie which fared not better by his purse This Doct. Redman beyng of no little authoritie in Cambridge perceiuyng vnderstandyng the bold enterprise of M. Latymer in settyng abroad the word and doctrine of the Gospell at thys tyme or much about the same writeth to hym seeking by perswasion to reuoke the sayd Latimer from that kynde maner of teachyng to whom M. Latimer maketh aunswer agayne in few words The summe and effect of both their letters translated out of Latine here followe to bee seene ¶ The summe of the Epistle written by Doctor Redman to M. Latymer GRace be vnto you and true peace in Christ Iesu. I beseeche you hartily and require most earnestly euen for charities sake that you wyll not stand in your owne conceite with a mind so indurate nor preferre your owne singular iudgement in matters of religion and controuersies before so many learned men and that more is before the whole Catholike Church especially consideryng that you neither haue any thyng at all in the word of God to make for you nor yet the testimony of any autenticall wryter Nay nay I beseech you rather consider that you are a man and that lying and vanitie maye quickely bleare your eye which doth sometyme transforme it selfe into an Aungell of lyght Iudge not so rashly of vs as that wicked spirite hath tickled you in the eare Witte you well that we are carefull for you and that we wish you to be saued and that wee are carefull also for our owne saluation Lay downe your stomacke I pray you and humble your spirite and suffer not the Church to take offence with the hardnes of your hart nor that her vnitie and Christes coate without seame as much as lyeth in you should be torne a sunder Consider what the sayeng of the wyseman is and be obedient thereunto Trust not in your owne wisedom The Lord Iesus Christ c. ¶ The summe of M. Latymers aunswer to Doct. Redman REuerend M. Redman it is euen enough for me that Christes sheepe heare no mans voyce but Christ and as for you you haue no voyce of Christ agaynst me whereas for my part I haue a heart that is ready to harken to any voyce of Christ that you can bring me Thus fare you well and trouble me no more from the talkyng with the Lord my God After Maister Latymer had thus trauailed in preachyng and teachyng in the Uniuersitie of Cambridge about the space of three yeares at length he was called vp to the Cardinall for heresie by the procurement of certain of the sayd Uniuersitie where he was content to subscribe and graunt to such Articles as then they propounded vnto hym c. After that he returned to the Uniuersitie again where shortly after by the meanes of D. Buttes the kyngs Phisition a singuler good man and a special fauourer of good procedyngs he was in the number of them which laboured in the cause of the kyngs supremacie Then went he to the Court where he remayned a certaine tyme in the sayd D. Buttes chamber preachyng then in London very often At last beyng weary of the Court hauyng a benefice offred by the kyng at the sute of the L. Crumwell and D. Buttes was glad thereof seekyng by that meanes to bee rid out of the Court wherewith in no case he could agree and so hauyng a
recompense where as I my selfe am not able I shall not cease to pray my Lorde God which both is able and also doth in deede reward all them that fauour the fauourers of his truth for his sake for the truth is a common thinge pertayning to euery man for the which euery man shall aunswere an other daye And I desire fauour neither of your maystership neither of any man els but in trueth and for the trueth I take God to witnesse whiche knoweth all In verye deede maister Chauncellour dyd shew me that my Lord byshop of London had sent letters to him for me and I made aunswere that he was myne Ordinary and that both he might shuld reforme me as farre as I needed reformation as wel and as soone as my Lord of London And I woulde be very loth nowe thys deepe winter being so weake and so feeble not onely exercised with my disease in my head and side but also wyth new both the colike and the stone to take suche a iourney and though he might so do yet he needed not for he was not bound so to do notwithstaÌ„ding I sayd if he to do my Lord of London pleasure to my great displeasure woulde needes commaund me to go I would obey his commandement yea though it shuld be neuer so great a greuance and paynefull to me with the which answere he was content saying he would certifie my Lord of London thereof trusting his Lordship to be content with the same but as yet I heare nothing from him M. Chauncellour also said that my Lord of LondoÌ„ maketh as though he wer greatly displeased with me for that I did conteÌ„pne his authoritie at my last being in London Forsooth I preached in Abbe-church not certayne then as I remember whether in his Dioces or no intending nothing lesse then to contemne his authoritie and this I did not of myne owne suinge or by mine owne procuration but at the request of honest merchaunt men as they seemed to me whose names I do not knowe for they were not of myne acquayntaunce before I am glad therof for their sakes least if I knew theÌ„ I shoulde be compelled to vtter them so and theyr godlye desire to heare godly preaching shuld return to their trouble for they required me very instantly and to say the truth euen importunately Whether they were of that parish or no I was not certayn But they shewed not onely themselues but also many other to be very desirous to hear me pretending great hunger and thyrst of the word of God ghostly doctrine And vpon consideration and to auoyd al inconueniences I put them of and refused them twise or thrise till at the last they brought me word that the Parson and Curate were not onely content but also desired me notwithstanding that they certified him both of my name playnly and also that I had not the bish seale to shew for me but onely a licence of the Uniuersitie which Curate dyd receiue me welcommed me and when I shuld go into the pulpite gaue me the common benediction so that I hadde not ben alonely vncharitable but also churlishly vncharitable if I would haue sayd nay Nowe al this supposed to be trueth as it is I maruell greatly howe my Lorde of London can alledge any contempt of him in me First he did neuer inhibite me in my life and if hee did inhibite his Curate to receaue me what pertaineth that to me which neither did know thereof nor yet made any sute to the curate deceiptfully nor it did not appeare to me very likely that the Curate would so litle haue regarded my Lords inhibitioÌ„ which he mayntayneth so vigilantly not knowing my Lords minde before Therefore I coniected with my self that eyther the Curate was of such acquayntaunce with my Lord that he might admitte whome hee would or els and rather that it was a trayne and a trap layde before me to the intent that my Lorde himselfe or other pertayning to hym was appoynted to haue bene there and to haue taken me if they coulde in my sermon which coniecture both occasioned me somewhat to suspect those men which desired me though they speake neuer so fayre and frendly and also rather to go For I preach nothing but if it might be so I woulde my Lorde him selfe might heare me euery sermon I preache So certayne I am that it is trueth that I take in hand to preache If I had with power of my frendes the Curate gaynesaying and withstanding presumed to haue gone into the pulpitte there had bene something wherefore to pretend a conteÌ„pt I preached in Kent also at the instaunt request of a Curate yet here I not that his Ordinary layeth any conteÌ„pt to my charge or yet doth trouble the curate I maruel not a little how my Lord Bysh. of London hauing so brode wyde and large Dioces committed vnto hys cure and so peopled as it is can haue leysure for preaching and teaching the word of God oportune importune tempestiue intempestiue priuatim publice to his owne flocke iâ—stando arguendo exhortando monendo câ—m omni lenitate doctrina haue leysure I say eyther to trouble me or to trouble him selfe with me so poore a wretch a stranger to him nothing pertayning to his cure but as euery man pertayneth to euery mans cure so intermixing intermâ—â—ling himselfe with an other mans cure as though he had nothing to doe in his owne If I would do as some men seyn my Lorde dothe gather vp my â—oyle as wee call it warely and narrowly and yet neyther preache for it in mine owne cure nor yet other where peraduenture he woulde nothing deny me In very deede I did monish Iudges and Ordynaryes to vse charitable equitie in their iudgementes towardes suche as been accused namely of suche accusers which beene as like to heare and bewray as other bene to say amisse and to take mens words in the meaning therof and not to wrast them in an other sense then they were spoken in for all suche accusers and witnesses be false before God as sainct Hierome saith vpon the xxvi chapiter of Mathew Nor yet I do not accompt those Iudges wel aduised which wittingly will geue senteÌ„ce after such witnesses much lesse those whiche procure suche witnesses agaynst any man nor I thinke not iudges now a dayes so deeply confirmed in grace or so impeccable but that it may behoue and become preachers to admonish theÌ„ to do well as wel as other kindes of men both great and small And this I did occasioned of the epistle whiche I declared Rom. vi wherein is this sentence non istes sub lege sed sub gratia ye christen men that beleeue in Christ are not vnder the law What a saying is this quod I if it be not rightly vnderstande that is as saynct Paule did vnderstand it for the wordes sound as though he would goe about to occasion Christen men to breake lawe seeing they be not vnder the
they be sure ye know what followeth If they say they be vnsure wheÌ„ shall you be sure that hath so doubtful teachers and vnsure And you your selues whether are you certayne or vncertayne that Christ is your sauiour and so foorth of other articles that yee be bounden to beleeue or whether be ye sure or vnsure that ciuile ordinaunces be the good workes of God and that you doe God seruice in doyng of them if ye do them for good intent if ye be vncertayne take heede hee be your sure friend that heareth you say so and then with what conscience do you doubt Cum quicquid non est ex fide peccatum sit But contrary say you alonely God knoweth certayne truth and ye haue it but per speculum in enigmate and there haue bene qui zelum Dei habuerunt sed non secundum scientiam and to call thys or that truth it requireth a deepe knowledge consideryng that to you vnlearned that you take for truth may be otherwise not hauing sensus exercitatos as Paule sayth ad discernendum bonum malum as yee reason agaynst me and so you do best to knowe surely nothynge for truth at all but to wander meekely hether and thether omni vento doctrinae c. Our knowledge here you say is but per speculum in enigmate What then Ergo it is not certayn and sure I deny your argument by your leaue yea if it be by fayth as ye say it is muche sure quia certitudo fidei est maxima certitudo as Duns and other schole Doctours saye that there is a great discrepaunce betweene certayne knowledge and cleare knowledge for that may be of thinges absent that appeare not this requireth the presence of the obiect I meane of the thinge knowne so that I certainely and surely know the thing whiche I perfectly beleeue though I doe not clearely and euidently knowe it I know your schole subtleties as well as you whiche 〈◊〉 as though enigmaticall knowledge that is to saye darcke and obscure knowledge might not be certayn and sure knowledge because it is not cleare manifest and euident knowledge and yet there hath bene they say qui zelum Dei habuerunt sed non secundum scientiam which haue had a zeale but not after knowledge Truth it is there hath bene suche and yet be to manye to the great hinderaunce of Christes glorye whiche nothing dothe more obscure then an hote zeale accompanyed with great authoritie without right iudgement There haue bene also Qui scientiam habuerunt absque zelo Dei qui viuitatem Dei in iniustitia detinentes plagis vapulabunt multis dum voluntatem Domini cognoscentes nihil minus quà m faciunt I meane not among Turkes and Saracens that bee vnchristened but of them that be christined and there haue bene also that haue lost scientiam Dei id est spiritualem diuini verbi sensum quam prius habuerunt i. The spirituall knowledge of Gods word whiche they had before because they haue not ensued after it nor promoted the same but rather with theyr mother wits haue impugned the wisedome of the father and hindered the knowledge thereof whiche therefore hath bene taken away from them vt iustificetur Christus in sermonibus suis vincat cum iudicatur threatning Math. 13. Ei vero qui non habet etiam quod habet id est quod videtur habere auferetur ab eo cum abuti habito vel non bene vti sit non habere nec non sit verum illud quoue non habitaturam videlicet sapientiam in corpore peccatis subdito qui adhuc si carnaliter sapiant plus satis at stat sententia nemâ—â—e carnalem Philosophicam scripturarum intelligentiam non esse sapientiam Dei quae à sapientibus absconditur paruulis reuelatur And if to call this or that truth requireth a deepe and profound knowledge then eyther euery man hath a deepe and profound knowledge or els no man can call this or that truth it behoueth euery Preacher to haue so deepe and profound knowledge that he may call this or that truth which this or that hee taketh in hand to preache for the truth and yet hee may be ignoraunt and vncertayne in many thinges both this and that as Apollo was but which thinges whether this or that he will not attempt to preach for the truth And as for my self I trust in God I maye haue sensus exercitatos well enough ad discernendum bonum malum Sensus exercised to discerne good and euill in those thinges which wythout deep and profound knowledge in many thinges I preache not yea there be manye thinges in scripture in whiche I cannot certaynely discerne bonum malum I meane verum falsum not with al the exercise that I haue in scripture nor yet with helpe of all interpreters that I haue to content my selfe and other in all scrupulosity that may arise but in such I am wont to wade no farther into the streame then that I may eyther go ouer or els returne backe agayne hauing euer respect not to the ostentation of my little wit but to the edification of them that heare me as far forth as I can neyther passing myne owne nor yet theyr capacitie And such manner of argumentes might well serue the Deuill contra pusillanimes to occasion them to wander and wauer in the faythe and to be vncertayne in thinges in whiche they ought to be certayne or els it may appeare to make and serue agaynst such preachers which wil define great subtleties high matters in the Pulpit whiche no man can be certayne and sure of by Gods worde to be truth ne sensus quidem habens ad discernendum bonum malum exercitatissimos as whether if Adam had not sinned we should haue had Stockefishe out of Iseland howe many Larkes for a peny if euery Starre in the element were a flickering Hobby how many yeres a man shall lye in Purgatory for one sinne if he buy not plenty of the oile that runneth ouer our lampes to slake the sinne withall and so forget hel whiche cannot be slaked to prouide for Purgatory Such argumentation I say might appeare to make well agaynst such Preachers not agaynst me which simply and playnly vtter true fayth and fruites of the same whiche bee the good woorkes of God quae preparauit deus vt in eis ambularemus i. which he hath prepared for vs to walke in euery man to do the thing that perteineth to his office and duety in his degree and calling as the word of God appointeth which thing a man may do with sobernesse hauing sensus ad discernendum bonum malum vel mediocriter exercitatos For it is but foolishe humilitye willingly to continue alwayes infantulus in Christo in infirmitate i. an infant still in Christ and in infirmity in reproofe of which it was sayd 〈◊〉 estis opus habentes lacte non solido
opus est magna patientia ad sustinendas calumnias malignantis Ecclesiae Syr I haue had more busines in my little cure since I spake with you what with sicke folkes and what with matrimonies theÌ„ I haue had since I came to it or then I would haue thought a man should haue in a great cure I wonder how men can go quietly to bed which haue great cures and many and yet peraduenture are in none of them all But I pray you tell none of your frendes that I sayd so foolishly least I make a dissention in a Christian Congregation and deuide a sweete and a restfull vnion or tot quot with haec requies mea in seculum seculi Syr I had made an end of this scribling and was beginning â—o write it agayne more truely and more distinctly and to correcte it but there came a man of my Lorde of Farleys with a Citation to appeare before my Lord of London in haste to be punished for suche excesses as I committed at my last being there so that I coulde not perfourme my purpose I doubt whether ye can read it as it is If ye can well be it if not I pray you sende it me agayne and that you so doe whether you can reade it or not Iesu mercy what Worlde is this that I shall be put to so greate laboure and paynes besides great costes aboue my power for preachinge of a poore simple Sermon But I trow our Sauiour Christ sayd true Oportet pati sic intrare tam periculosum est in Christo pie viuere velle yea in a christian Congregation God make vs all Christian after the right fashion Amen Here foloweth an other letter of M. Latimer writtten to K. Henry the 8. vpon this occasion Ye heard before of two sondry Proclamations set out by the Byshops in the time of K. Henry the one in the yeare 1531. and the other set out an 1546. In the which proclamatioÌ„s bâ—ing authorised by the kinges name were inhibited all english books either conteining or tending to any matter of the scripture Where also wee haue expreâ—ed at large the whole Catalogue of all theyr errors heresies which the sayd Bishops falsely haue excerpted and maliciously imputed to Godlye writers with theyr places and quotations aboue assigned in the page aforesayd Now M. Latimer growing in some fauor with the king and seing the great decay of Christes religion by reason of these Proclamations and touched therfore with the zeale of coÌ„science directeth vnto K. HeÌ„ry this letter hereunder ensuing therby enteÌ„ding by all meanes possible to perswade the kinges mind to set opeÌ„ again the freedome of Gods holy word amongest his subiectes The copy and tenor of his letter here foloweth ¶ The Letter of Mayster Latimer written to King Henry for the restoring agayne the free liberty of reading the holy Scriptures ⧠To the most mighty Prince King of England Henrye the eight Grace mercy and peace from God the Father by our Lord Iesus Christ. THe holy Doctour Saynt Austine in an Epistle whiche he wrote to Casulanus sayth that he whiche for feare of any power hideth the trueth prouoketh the wrath of God to come vpon him for he feareth men more then God And according to the same the holy man Saynt Iohn Chrisostome sayth that he is not alonely a traytour to the truth which opeÌ„ly for truth teacheth a lie but he also which doth not freely pronounce and shewe the trueth that he knoweth These sentences moste redoubted Kyng when I read nowe of late and marked them earnestlye in the inward partes of mine hart they made me sore afrayd troubled and vexed me grieuously in my conscience and at the last droue me to this strayt that either I must shewe forth such thinges as I haue read and learned in Scripture or elles to be of the sort that prouoke the wrath of GOD vpon them and be traitors vnto the trueth the which thing rather then it shoulde happen I had rather suffer extreme punishment For what other thing is it to bee a Traytour vnto the trueth then to be a Traytour and a Iudas vnto Christe which is the very truth and cause of all trueth the whiche sayth that whosoeuer denyeth him here before men he wil deny him before his father in heauen The which denying ought more to be feared and dread then the losse of al temporall goodes honour promotion fame prison sclaunder hurtes banishmentes and all manner of tormentes and crueltyes yea and death it selfe bee it neuer so shamefull and paynefull But alas how litle do meÌ„ regard those sharpe sayinges of these two holy men and how litle doe they feare the terrible iudgemente of almightye God and specially they which boast themselues to be guides and capitaynes vnto other and chalenging vnto themselues the knowledge of holy Scripture yet will neither shewe the trueth themselues as they be bounde neither suffer them that would So that vnto theÌ„ may be sayd that which our sauior Christ said to the Phariseis Math. 23. Wo be vnto you Scribes and Phariseis which shut vp the kingdome of heauen before men and neither will you enter in your selues neither suffer them that would to enter in And they will as much as in them lyeth debarre not onely the word of God whyche Dauid calleth a light to direct and shew euery man how to order his affections and lustes according to the Commaundementes of God but also by theyr subtle wylinesse they instruct moue and prouoke in a maner all Kinges in christendome to ayde succour and helpe them in thys theyr mischiefe and especially in this your Realme they haue sore blynded your Liege people and Subiectes wyth their Lawes Customes Ceremonyes and Banbery Glofes and punished them wyth Cursynges Excommunications and other corruptions corrections I woulde say and now at the last when they see that they cannot preuayle agaynst the open trueth which the more is persecuted the more it increaseth by their tiranny they haue made it Treason to your noble Grace to haue the Scripture in English Here I beseech your Grace to pardon me a while and paciently to heare me a worde or two yea and thoughe it be so that as concerning your high Maiesty and regall power whereunto almightye God hath called your Grace there is as great difference betweene you and mee as betwene God and man For you be here to me and to al your subiectes in Gods sted to defend ayde and succour vs in our right and so I should tremble and quake to speake to your grace But agayne as concerning that you be a mortall man in daunger of sinne hauing in you the corrupte nature of Adam in the which al we be both conceiued and borne so haue you no lesse need of the merites of Christes passion for your saluation then I and other of your subiectes haue whiche be all members of the misticall bodye of christ And though you be an
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
the wise man sayth were taken out of the Churches straightly forbidden that none shoulde any where eyther bow downe to them or worshippe them but now alas Gods holy word is blotted and rased out of Churches stockes and stones are set vp in the place thereof God cōmaundeth his word so to be ordered that it might be had in continual remēbraunce at all times and in euery place and on the other side he forbadde Images and Idols so to be either made or set in any place where any should bowe or worship them but now alas that which God cōmaūded is not passed vpon and that which he forbiddeth is maysterfully maynteined by falshoode and craft and wickedly vpholden Of late all ministers that were admitted to the publick office and ministery of Gods holy woorde in theyr admission made a solemne profession before the Congregation that they should teach the people nothing as doctrine necessarye to atteyne eternall saluation but that whiche is Gods owne holy woorde or maye be thereof grounded without any doubt whereby vanished and melted away of themselues many vaine yea wicked traditions of man as waxe before the fire but now at one brunt they are reuiued and are in full hope also to returne agayne in as great strength as euer they haue bene And howe can any man looke for any other thing but when you haue receyued the head you must also receiue the whole body withal or els how can the head abide The head vnder Sathā of al mischiefe is Antichrist his brood the same is he whiche is the Babilonicall Beast The beast is he whereupon the Whore sitteth The whore is that City sayeth Iohn in playne woordes whiche hath Empyre ouer the kinges of the earth This Whore hath a golden cuppe of abhominations in her hande whereof shee maketh to drinke the kinges of the earth of the wine of this harlot hath all nations dronke yea and kings of the earth haue line by this Whore Marchauntes of the earth by vertue of her pleasaunt marchaundise haue bene made rich Now what Citie is there in all the whole worlde that when Iohn wrote ruled ouer the kinges of the earth or what Citty can be read of in any time that of the Cittye it selfe chalenged the Empyre ouer the kinges of the earth but onely the City of Rome and that since the vsurpation of that Sea hath growne to her full strength And is it not read that the olde and auncient writers vnderstand Peters former Epistle to be writtē at Rome and it to be called of him in the same Epistle in playne termes Babilon by the abhominations therof I vnderstand all the whole trade of the Romish religion vnder the name and title of Christ which is contrary to the onely rule of all true religion that is Gods worde What worde of God hath that Deuillish drabbe for the maintenaunce of her manifolde abhominations and to set to sell such marchaundise wher with alas the madnesse of man the wicked Harlot hath bewitched almost the whole wold Did not Peter the very true Apostle of Christ of whom this stincking Strumpet beareth her selfe so highe but falselye and without all iust cause did not he I say geue all the world warning of her pelfe and trash of her false Doctours and Apostles for this Whore and Beast will be called Dominus Apostolicus who so euer say nay after this maner in his latter Epistle There was among the people in times past false Prophetes as shall bee there amonge you in time to come false Teachers which shall priuily bring in pestilent sectes euen denying the Lord which hath bought them and redemed them procuring to themselues swift damnation and many shall folow their damnable wayes by whom the way of truth shall be rayled vpon through couetousnesse by counterfait tales or sermons they shal sayth Peter make marcdaundise vpon you c. And doeth not Iohn likewise in his Reuelation after he hath reckoned vp a great rablement of this whores misticall marchaundise at the last as though he would knitte vp all in plaine wordes without any miste at all setting out the whoores marchaundise reckon vp among the rest and concludeth saying Et animas hominū that is to say and the soules of mē to Wherupō I pray you els rose this true prouerb in Latine omnia Romae venalia All thinges for money are sette to sale at Rome was not that a worthye commendation of Christes Uicare in earth that was written of our holy father one of the Alexanders a Bishoppe of Rome thus I weene in Latin Veneit Alexander cruces altaria Christum Vendere iure potest emerat ille prius ☞ These two verses in latin I haue read thus of one translated into English rime Alexander our holy father the Pope of Rome selleth for money both right and dome And all kind of holines the holy father doth not sticke to set to sell ready money for to get And eke Christ himselfe he dare be bolde to chop and chaunge for siluer and gold And why should any thinke this to be sore For what doth he sell but that he bought before I graunt these verses to be light gere and the verse is but rude but alas suche conditions were more wicked leud then any wit could expresse If these had bene but the faultes of one or a few in number they had bene lesse pernicious and might haue bene taken for personall crimes not to be imputed vnto that Sea but now alas the matter is more then euident to all that haue godly vnderstanding that these crimes be grounded vpon lawes be established by custome and set forth by all kinde of wicked doctrine falshood and craft and therfore now are not to be estemed for any one mans or a few mens personall crimes but are now by lawes custome and doctrine incorporated into that wicked Sea and maketh in deede the body of the Beast whereupon the abhominable whore doth sit But you would knowe which be those Marchaundise which I sayd this whore setteth forth to sell for the whiche all her false Prophets with all theyr iuggelinges and crafty gloses cannot bring one iote of Gods worde Surely surely they be not onely all these abhominatiōs which are come into the Church of Englande alreadye whereof I haue spoken somewhat before but also an innumerable rablement of abhominations and wicked abuses whyche now must nedes folow as popish pardons pilgrimages romishe purgatory romish masses Placebo Derige with trentals and Scala coeli dispensations and immunities frō all godly discipline lawes and good order pluralities vnions and tot quottes with a thousande moe Nowe shall come in the flattering friers and the false pardoners and play theyr olde pranckes and knauery as they were wont to do Now you shall haue but of the Sea of Rome onely and that for mony canonizing of such Sayntes as haue stand stout in the popes cause
vppon thee for thine owne desertes Canst thou be content to heare thy faults told thee Alas thou hast heard ofte and wouldest neuer amende England thy faultes of all degrees and sortes of men of Magistrates of the ministers and of the common people were neuer more playnely tolde since thou barest that name then thou diddest heare them of late euen before the Magistrates in king Edwardes dayes but thou heardest them onely and diddest amend neuer a whitte For euen of thy greatest Magistrates some the kinges highnesse then that innocente that godly harted pereles young Christian Prince excepted euermore vnkindely and vngently agaynst those that went about most busely and most wholesomely to cure their sore backes spurned pryuely and woulde not spare to speake euill of them euen vnto the Prince himselfe and yet woulde they towardes the same preachers outwardly beare a ioly countenance and a fayre face I haue heard that Cranmer and an other whome I will not name were both in high displeasure the one for shewing his conscience secretly but playnly and fullye in the Duke of Somersettes cause and bothe of late but specially Cranmer for repugning as they might against the late spoyle of the Churche goodes taken away onely by commaundement of the higher powers wythout any lawe or order of iustice and without anye request of consent of them to whome they did belong As for Latimer Leuer Bradforde and Knoxe their tongues were so sharpe they ripped in so deepe in theyr galled backes to haue purged them no doubte of that filthy matter that was festred in theyr hartes of insaciable couetousnesse of filthy carnalitie and voluptuousnesse of intollerable ambition and pride of vngodly lothsomnes to heare poore mens causes and to heare Gods word that these men of all other these Magistrates then could neuer abide Other there were very godly men and well learned that went aboute by the wholesome plasters of Gods worde how be it after a more softe maner of handling the matter but alas all sped in like For all that could be done of all handes theyr disease did not minishe but dayly dyd encrease which no doubte is no small occasion in that state of the heauy plague of God that is poured vppon Englande at thys daye As for the common sorte of other inferiour Magistrates as Iudges of the lawes Iustices of peace Sergeantes common lawyers it may be truely said of them as of the most part of the Clergy of Curates Uicares Parsones Prebendaryes Doctours of the law Archdeacons Deanes yea and I may say of Byshoppes also I feare me for the moste parte although I doubte not but GOD had and hath euer whome hee in euery state knew and knoweth to be hys but for the most part I say they were neuer perswaded in theyr hartes but from the teethe forwarde and for the kinges sake in the trueth of Gods word and yet all these did dissemble and bare a copy of a countenaunce as if they hath bene sound within And this dissimulation Sathan knew well inoughe and therefore desired and hath euer gone about that the highe Magistrates by anye manner of meanes myght bee deceaued in matters of religion for then hee beyng of councell with the dissimulation in the worldlye knewe well enough that he should bring to passe and rule al euen after his owne will Hipocrisie and dissimulation sainct Hierome doth call well a double wickednesse for neyther it loueth the trueth whiche is one great euill and also falsely it pretendeth to deceiue the simple for an other thing This hipocrisie and dissimulation with God in matters of Religion no doubte hath wholy also prouoked the anger of God And as for the common people although there were manye good where they were well and dilligently taught yet God knoweth a great number receaued Gods true word and high benefites with vnthankfull harts For it was great pity and a lamentable thing to haue seene in many places the people so lothsomly and so vnreligiouslye to come to the holy Communion and to receaue it accordingly and to the common prayers and other Diuine seruice which were according to the true vayne of Gods holye word in all poyntes so godly and wholesomely set foorth in comparison of that blynde zeale and vndiscreete deuotion whiche they had afore tymes to those things wherof they vnderstoode neuer one whiâ— nor could be edified by them any thing at all And agayne as for almes deedes which are taughte in Gods word whereby we are certain that God is pleased with them and dothe and will require suche at oure handes whiche are a part of true religion as Sayncte Iames sayth and suche as he sayth himselfe hee setteth more by then by sacrifice as to prouide for the fatherlesse infantes and orphanes for the lame aged and impotent poore needye folke and to make publicke prouision that the pouerty that might labour shoulde haue wherwith to labour vppon and so be kept from shameful beggerry stealing in these works I say how wayward wer many in comparison I meane of that great prodigality whereby in times past they spared not to spend vpon flattering Fryers false Pardoners painting and gilting of stockes and stones to be set vp and honored in Churches playnely agaynst Gods worde And yet because no place is to be defrauded of theyr iust commendation London I must confesse for such godly workes in sir Rich. Dobs knight then Lorde Maior hys yeare began maruelous well the Lord graunt the same may so likewise perseuer continue yea and encrease to the comforte and reliefe of the needy and helpelesse that was so godly begunne Amen All these thinges doe minister matter of more mournyng and bewayling the miserable state that nowe is for by this it may be perceaued how England hath deserued this iust plague of God And also it is greatly to be feared that those good thinges what soeuer they were that had theyr beginning in the tyme when Gods woorde was so freely preached nowe with the exile and banishemente of the same will depart agayne But to returne agayne to the consideration of thys miserable state of Christes Churche in Englande and to leaue farther and more exquisite searchyng of the causes thereof vnto Gods secrete and vnsearchable iudgements let vs see what is best now to be done for Chrystes little flocke This is one maxime and principle in Chrystes law He that denyeth Christ before men hym shall Chryst deny afore hys father and all hys Aungels of heauen And therefore euery one that looketh to haue by Chryst our sauiour euerlasting lyfe let him prepare hymselfe so that he deny not hys mayster Chryst or els he is but a cast away and a wretche how soeuer he be counted or taken here in the world Now then seing the doctrine of Antichrist is returned agayne into this Realme and the higher powers alas are so deceaued and bewitched that they are perswaded it to be truthe and Christes true
doctrine to be error and heresie and the olde lawes of Antichriste are allowed to returne with the power of theyr father agayne what can be hereafter looked for by reason to the man of God and true christian abiding in this realme but extreame vyolence of death or els to denye his mayster I graunt the hartes of Princes are in Gods handes and whether soe-euer he will he can make them to bowe and also that christian princes in olde tyme vsed a more gentle kinde of punishment euen to them whiche were heretickes in deede as degradation and deposition out of theyr roumes and offices exile and vanishment out of theyr domynions and countryes and also as it is read the true Bishoppes of Christes Church were sometime intercessors for the heretickes vnto Princes that they would not kill them as is read of S. Augustine But as yet Antichristes kingdome was not so erected at that time nor is nowe accustomed so to order them that will not fall downe and worship the beast and his Image but euen as al the world knoweth after the same maner that both Iohn Daniell hath prophesied before that is by violence of death and Daniell declareth farther that the kinde of death accustomablye should be by sword fire and imprisonment Therefore if thou O man of God doest purpose to abide in this realm prepare and arme thy selfe to dye for both by Antichristes accustomable lawes and these prophecies there is no appearaunce or likelihood of any other thing except thou wilt deny thy mayster Christ which is the losse at the last both of body and soule vnto euerlasting death Therefore my good brother or sister in Christ whatsoeuer thou bee to thee that canst and mayst so doe that counsayle that I thinke is the best safegard for thee both for thy body and most suretie for thy soules healthe is that whiche I shall shew thee hereafter But first I warne thee to vnderstand me to speake to hym or her which be not in captiuitie or called already for to confesse Christ but are at libertye abroade My councell I say therefore is this to flye from the plague and to get the hence I consider not onely the subtleties of Sathan and how hee is able to deceiue by hys false perswasions if it were possible euen the chosen of GOD and also the great frayltie whiche is oftentymes more in a man then he doth know in himselfe whiche in the tyme of temptation then will vtter it selfe I doe not onely consider these thinges I saye but that our mayster Christ whose life was and is a perfecte rule of the Chrystian mans life that hee himselfe auoyded oftentimes the furie and madnes of the Iewes by departing from the country or place Paule likewise when hee was sought in Damasco and the gates of the citty were layd in wayt for him was conueighed by night being let downe in a basket out at a windowe ouer the wall and Helias the Prophet fledde the persecution of wicked Iesabell and Chryste our sauiour sayth in the Gospell When they persecute you in one citie flie vnto an other and so did many good great learned vertuous men of God which were great and stout chaÌ„pions neuerthelesse and stoute confessors and mayntayners of Christ and his truth in due time and place Of suche was the great Clarke Athanasius But this is so playnâ— to be lawfull by Gods worde and examples of holy men that I neede not to stand in it Hauing this for my ground I say to thee O man of God this seemeth to me to be the most sure way for thy sauegard to depart and fly farre from the plague and that swiftly also for truely before God I thinke that the abhomination that Daniel Prophesied of so long before is nowe set vpp in the holye place For all Antichristes doctrine lawes rites and relygion contrary to Christ and to the true seruing and worshipping of God I vnderstand to be that abhomination Therfore now is the time in England for those wordes of Christ Tunc inquit qui in Iudea sunt fugiant ad montes TheÌ„ sayth he marke this Christes then for truely I am perswaded and I trust by the spirite of God that this then is commaunded Then sayth Christ they that be in Iewry let them flye into the mountaynes and he that is on the house top let hym not come downe to take away any thing out of his house and he that is abroad in the fielde let hym not retourne to take hys clothes Woe be to the great bellied women and to them that geue sucke but pray sayth Christ that youre flight be not in Winter nor on the Sabboth day These wordes of Christe are misticall and therefore haue neede of interpretation I vnderstand all those to be in Iewry spiritually which truely confesse one true liuing God and the whole truth of his word after the doctryne of the Gospell of Christ. Such are they whom Christ here biddeth in the time of the raigne of Antichristes abhomynations to flye vnto the mountaynes whiche signifieth places of safegard all such thinges which are able to defeÌ„d from the plague That he biddeth hym that is in the house top not to come downe and hym that is in the field not to returne to take with hym his clothes hee meaneth that they shoulde speede them to get them away betyme leaste in theyr tarying and trifling about worldly prouision they be trapped in the snare ere euer they be aware and caught by the backe and for gain of small worldly things endanger and cast themseues into great perilles of more waighty matters And where he sayth woe be to the great bellied woman and to them that geue suck women great with child and nigh to their lying downe and to be brought to bed are not able to trauell nor also those women whiche are brought to bed and now geueth their babes suck By these therefore Christ spiritually vnderstandeth all suche to be in extreame daunger whiche this worde woe signifieth all suche I say as are so letted by any maner of meanes that they no wayes be able to â—lye from the plague And where Christ sayth pray you that your flight be not in the winter nor on the sabboth day in winter the common course of the yeare teacheth vs that the wayes be foule therfore it is a hard thing then to take a farre iourney for many incommodities and daungers of the wayes in the tyme of the yeare and on the Sabboth day it was not lawful to iourney but a little way Now Christ therefore meaning that wee should haue neede both to speede oure iourney quickly which cannot be done in Winter for the incommodities of the wayes and also to go farre which cannot be done on the Sabboth day he biddeth vs therefore pray that our flight be not in winter nor on the Sabboth day that is to pray that wee may flye in tyme and also farre enough from the
shall be made manifest and appeare in glorye then shall the Children of God appeare what they be euen like vnto Christ for this oure weake body shall bee transfigured and made like vnto Christes glorious body and that by the power wherby he is able to subdue vnto himselfe al thinges Then that which is now corruptible shall be made incorruptible that nowe is vile shall then bee made glorious that is now weake shal rise then mighty and strong that is grosse and carnall shall be made fine and spirituall for then we shal see and haue the vnspeakable ioy and fruâ—tion of the glorious maiestie of our Lord euen as he is Who or what then shall let vs to ieoparde to ieopard yea to spende this lyfe whiche wee haue here in Christes cause in our Lorde God his cause O thou therefore man of God thou yâ— art loden so letted like vnto a great bellied woman that thou canst not flie the plague yet if thou lust after suche things as I haue spoken of stand fast what soeuer shall befall in thy maysters cause and take this thy letting to flye for a calling of God to fight in thy mayster Christ his cause Of this be thou certaine they can do nothing vnto thee whiche thy father is not aware of or hath not foreseene before they can do no more theÌ„ it shal please hym to suffer them to do for the furtheraunce of his glory edifying of his Church and thine owne saluation Let theÌ„ then do what they shall seeing to thee O man of God all thinges shall be forced to serue and to worke with thee vnto the best before God O be not afrayd and remember the end All this whiche I haue spoken for the comforte of the lamentable case of the man whome Christ callethe greate bellied woman I meane to bee spoken of likewyse to the captiue and prisoner in Gods cause for suche I counte to be as it were already summoned and pressed to fight vnder the banner of the crosse of Chryste and as it were souldiours allowed and taken vp for the Lordes warres to do their Lorde and mayster good and honourable seruice and to sticke to him as men of trusty seruice in hys cause euen vnto death and to thinke their lyfe lost in his cause is to win it in eternal glory for euermore Therfore now to conclude and to make an end of thys treatise I say vnto all that loue God our heauenly father that loue Christ Iesus our redeemer and sauioure that loue to follow the wayes of the holy Ghost whiche is our comforter and sanctifier of all vnto al that loue Christs spouse and bodye the true catholicke Churche of Christe yea that loue lyfe and theyr owne soules health I say vnto al these hearken my deare breathren and sisters all you that be of God of all sortes ages dignities or degrees hearken to the word of our sauiour Iesus Christ spoken to his Apostles and meant to all his in S. Mathewes Gospel Feare not them whiche kill the body for they cannot kil the soule but feare hym more which may destroy and cast both body and soule into hell fire Are not two small sparrowes sold for a mite and one of them shall not fall or light vpon the ground without your father All the heares of your head be numbed Feare them not you are muche more worthe then are the litle sparrowes Euery one that confesseth me before men him shal I likewise confesse before my Father which is in heauen But who soeuer shall deny me before men I shall deny him likewise before my father which is in heauen The Lord graunt vs therfore of his heauenlye grace and strengthe that here wee maye so confesse him in thys world amongst this adulterous and sinneful generation that he may confesse vs agayne at the latter day before hys father whiche is in heaueÌ„ to his glory and our euerlasting comfort ioy and saluation To our heauenly Father to our sauiour and redemer Iesus Christ and to the holy Ghost be all glory and honour now and for euer Amen Thus with the deathe and martyrdome of these two learned Pastorsr and constant souldiours of Christ mayster Latimer and B. Ridley you haue dyuers of theyr letters and other writinges of theirs expressed with the Farewels also of B. Ridley wherein he tooke hys leaue of the world taking hys iourny to the kingdome of heauen Diuers and sondry other treatises of his remayne also in my hand both in Latine and English to be remembred by the leaue of the Lorde in time and place conuenient The death and end of Stephen Gardiner Byshop of Winchester THe next moneth after the burning of Doctor Ridley and mayster Latimer which was the moneth of Nouember Stephen Gardiner Byshop and Chauncelloure a man hated of God and all good men ended hys wretched lyfe Concerning the quallities nature and disposition of which man for somuch as somewhat hath bene declared before in the storye of kinge Edwardes raygne I shall neede therefore the lesse now to stand greatly vpon the same First this Uipers byrd crept out of the towne of Bery in Suffolke brought vp most parte of his youth in Cambridge his wit capacitie memorye and other indumentes of nature not to bee complayned of if he hadde wel vsed and rightly applyed the same wherein ther was no great want of Gods part in hym if hee had not rather hymselfe wanted to the goodnes of his gifts Through this promptnes actiuitie towardnes of hys he profited not a little in such studyes as he gaue hys head vnto as first in the law ciuil then in languages and such other like especially in those artes and faculties which had any prospect to dignitie and preferment to be hoped for Besides other ornaments or helpes of nature memory chiefly seemed in hym very beneficiall rather then dilligence of study To these giftes and quallities were ioyned agayne is great or greater vices which not so much followed hym as ouertooke him not so muche burdened hym as made hym burdenous to the whole realme Hee was of a proude stomacke and high minded in hys owne opinion and conceit flattering himselfe to much in wit crafty and subtile towarde his superiour flattering and faire spoken to hys inferiours fierce agaynst hys equall stoute and enuious namely if in iudgement and sentence he any thyng withstoode hym as appeared betweene the good Lorde CroÌ„well and hym in the raygne of kyng Henry being of like hauâ—inesse of stomacke as the Poets wryte of Pelides Cedere nescius Who although would geue no place to men yet notwtstanding I wish he woulde haue geuen place to truth according as he semed not altogether ignorant of the truth What his knowledge was therin it is euident partly to vnderstand as wel by his book De vera obedientia as also by his sermon before king Edward also by his aunsweres to the Councell the same time and
Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. Mary in deed you M. Doctour put me in good remeÌ„braunce of the meaning of S. Paule in that place for Apotasia is properly a departing from the fayth and thereof commeth Apostata whiche properly signifieth one that departeth from his fayth and S. Paule in the same place after speaketh of the decay of the Empyre Cole Apostasia doth not onely signify a departing froÌ„ the fayth but also from the Empyre as I am able to shew Phil. I neuer read it so taken and when you shal be able to shew it as you say in woordes I will beleue it and not before Worcest I am sory that you shoulde be agaynst the Christen world Phil. The world commonly and such as be called Christians for the multitude hath hated the truth and bene enemies to the same Gloc. Why M. Philpot doe you thinke that the vniuersall church hath erred and you onely to be in the truth Phil. The church that you are of was neuer vniuersall for two parts of the world which is Asia Africa neuer consented to the supremacy of the Bishop of Rome as at this day they do not neither do folow his decrees Gloc. Yes in Florentines Councell they did agree Phil. It was sayde so by false report after they of Asia and Africa were gone home but it was not so in deed as the sequele of them all hitherto doth proue the contrary Gloc. I pray you by whom will you be iudged in matters of controuersy which happen dayly Phil. By the word of God For Christ sayth in S. Iohn The word that he spake shall be Iudge in the latter day Gloc. What if you take the word one way and I an other way who shall be iudge then Phil. The Primitiue Church Gloc. I know you meane the Doctors that wrote thereof Phil I meane verely so Gloc. What if you take the Doctors in one sense and I in an other who shal be iudge then Phil. Then let that be taken whiche is moste agreeable to Gods word Cole My Lordes why do you trouble your selues to answere him in this matter It is not the thing which is laid to his charge but his error of the sacrament and he to shift himselfe of that brought in another matter Phil. This is the matter M. Cole to the which I haue referred all other questions and desire to be satisfied Worc. It is wonder to see how he standeth with a few agaynst a great multitude Phil. We haue almost as many as you For we haue Asia Africa Germany Denmarke and a great part of France and dayly the number of the Gospel doth encrease so that I am credibly informed that for this Religion in the whiche I stande and for the whiche I am like to dye a greate multitude doth dayly come out of Fraunce through persecution that the Cityes of Germany bee scarse able to receiue them and therefore your Lordship may be sure the word of God will one day take place doe what you can to the contrary Worc. They were wel occupied to bring you such newes and you haue bene well kept to haue such resort vnto you Thou art the arrogantest felow stoutest fond felow that euer I knew Phil. I pray your Lordship to beare with my hasty speech for it is part of my corrupt nature to speake somewhat hastily but for all that I meane with humility to do my duty to your Lordship Boner M. Philpot my Lordes will troule you no further at this time but you shall goe from whence you came and haue such fauor as in the mean while I can shew you and vpon wednesday next you shal be called agayn to be heard what you can say for mainteinaunce of your error Phil. My Lorde my desire is to be satisfied of you in that I haue required and your Lordship shall finde me as I haue sayd Worc. We wish you as well as our selues Phil. I thinke the same my Lordes but I feare you are deceiued and haue a zeale of your selues not according to knowledge Worc. God send you more grace Phil. And also God encrease the same in you and opeÌ„ your eyes that you may see to mayneteyne his trueth and hys true Church Then the bishops rose vp consulted together caused a writing to be made in the which I think my bloud by theÌ„ was bought sold thereto they put to theyr handes and after this I was caried to my Colehouse agayne ¶ Thus endeth the fourth part of this tragedy God hasten the end therof to his glory Amen BEcause I haue begon to write vnto you of mine examinations before the Bishop other more to satisfy your desire then it is any thing woorthy to be written I haue thought it good to write vnto you also that whiche hath bene done of late that the same might come to light which they do in darcknes and priuy corners and that the world now and the posterity hereafter might knowe how vnorderly vniustly vnlearnedly these rauening wolues doe proceed agaynst the seely and faythfull flocke of Christ and condemne persecute the sincere doctrine of Christ in vs which they are not able by honest meanes to resist but only by tyranny and violence * The 5. examination of Iohn Philpot had before the Bishops of London Rochester Couentry S. Asses I trow and one other whose Seas I know not Doctor Story Curtop Doctor Sauerson Doctor Pendleton with diuers other Chaplaynes and Gentlemen of the Queenes Chamber and diuers other Gentlemen in the Gallery of my Lord of Londons Palace BOner M. Philpot come you hither I haue desyred my Lordes here and other learned meÌ„ to take some paines once agayne and to do you good because I do minde to sit in iudgement on you to morow as I am commauÌ„ded yet I would you should haue as much fauor as I caÌ„ shew you if you wil be any thing coÌ„formable Therfore play the wise man and be not singuler in your opinioÌ„ but be ruled by these learned men Phil. My Lord in that you say you will sit on me in iudgement to morrow I am glad thereof For I was promised by them which sent me vnto you that I should haue bene iudged the next day after but promise hath not bene kepte with me to my farther griefe I looke for none other but death at your hands and I am as ready to yeld my life in Christes cause as you be to require it Boner Lo what a wilfull man this is By my fayth it is but folly to reasoÌ„ with him neither with any of these heretickes I am sory that you wil be no more tractable that I am compelled to shew extremity agaynst you Phil. My Lord you need not to shew extremity against me vâ—les you list neither by the law as I haue sayd you haue any thing to do with me for that you are not mine Ordynary albeit I am contrary to
was neuer so takē in many hūdred yeares after Christ as by Nicene Ephesine the first and the seconde Calcedone Constantinopolitane Carthaginens Aquiliense Couen Why will ye not admit the Churche of Rome to be the Catholicke Church Phil. Because it followeth not the primitiue Catholicke church neither agreeth with the same no more then an apple is like a nut Couent Wherin doth it dissent Phil. It were to long to recite all but two thinges I will name the supremacy and transubstantiation Curtop As for transubstantiation albeit it was set forth decreed for an article of fayth not much aboue 300. yeares yet it was alwayes beleued in the church Bon. Yea that it was Uery well sayd of you M. Curtop Phil. Ye haue sayde right that Transubstantiation is but a late plantation of the byshop of Rome you are not able to shew any auncient writer that the primitiue church did beleue any such thing and with this Curtop shrank away And immediately after the Ambassadour of Spayne came in to whom my Lord of London went leauing the other with me To whome I sayde my Lordes if you can shew me that this church of Rome wherof you are members is the true Catholicke Church I shall be content to be one thereof and as conformable to the same as you can require me in all things for I know there is no saluation but within the Church Couen Can you disproue that the Church of Rome is not the Catholicke Church Phil. Yea that I am able but I desire rather to heare of you for the proofe thereof And seing I cannot haue my request at your hāds neither be satisfied with any probable authority I will shewe you good proofe why it is not For if the primatiue Church were Catholicke as it was in deed and ought to be the form and scholemaysters of the Church to the worldes end then is not the church of Rome now the Catholicke church which dissenteth so farre from the same both in doctrine and vse of the sacramentes Couent How proue you that the Church of Rome nowe dissenteth in doctrine and vse of the sacramentes from the primitiue Church Phil. Compare the one with the other and it will soone appeare as ye may see both in Eusebius and other Ecclesiasticall and auncient writers Couent What haue you to say more why it is not the catholicke Church Phil. Because it is not by youre interpretation of Catholicke vniuersall neyther neuer was albeit you falsely perswade the people that it is so For the world being deuided in three partes Asia Africa and Europa ii partes therof Asia and Africa professing Christ as wel as we did neuer consent to the Church of Rome which is of Europa whiche is a sufficient testimony that your faith was neuer vniuersall Couent How proue you that Phil. At the Historiographers whiche write of the proceedinges of the Church doe testifie the same Besides that this present time doth declare that to be true which I say For at this present the Church of Asia and Africa doe not consent to the churche of Rome Yea and besides all thys most parte of Europa doth not agree neither allowe the Churche of Rome as Germanye the kingdome of Denmarke the kingdome of Poole a great part of Fraunce England and Zeland which is a manifest probation that your Church is not vniuersall And after this the Bishop of London called away the other Bishops and lefte with me diuers Gentlemen with certayne of his Chaplaynes as Doctor Sauerson an Englishman which had proceeded Doctor in Bonony who after began with me in this maner Doctour Sauer Mayster Philpot I remember you beyond sea since the time you reasoned with a Fryer a notable learned man commyng from Uenice to Padua in a barge Phil. I cannot forget that for the Fryer threatned me to accuse me of heresie as soone as he came to Padua for that I talked with him so boldly of the truth He was no suche learned manne as you name hym to be but onely in hys schole poyntes a good Purgatory Fryer Doct. Sauer Well he was a learned man for al that And I am sory to heare that you this day hauing cōmoned wyth so many notable learned men are no more conformable to them then you be Phil. I will be conformable to all them that be conformable to Christ in his word And I praye you good mayster Doctour be not so conformable to please men more then GOD contrary to your learning for worldly estimations sake Doct. Sauer No that I am not Upon what occasion shuld you thinke thus of me Phil. Upon no euill that I doe knowe of you Mayster Doctour but I speake as one wishing that you shoulde not be led away from the truth for promotions sake as many Doctours be now a dayes Doct. Sauer I haue heard your argumentes hetherto and me thinketh that a great many of the olde ancient writers be agaynst you in that you doe not allowe the churche of Rome neyther the supremacie for sainct Cyprian whiche is an old ancient writer doth allowe the byshop of Rome to be the supreme head of the Church Phil. That I am sure of he doth not For he writing vnto Cornelius then Byshoppe of Rome calleth hym but his companion and fellow Byshop neither attributed to hym the name either of Pope or els of any vsurped terms which now be ascribed to the Bishop of Rome to the setting forth of his dignitie Doct. Sauer You cannot be able to shewe that S. Cyprian calleth Cornelius his fellow Byshop Phil. I will wager with you that I amble to make that I can shew it you in Cyprian as I haue sayd Doctor Sauer I will lay none other wager with you but booke for booke that it is not so Phil. I agree thereto and I praye you one of my Lordes Chaplaynes to fet vs Cyprian hether for the tryal hereof And with that one of them went to my Lordes study and brought forth Cyprian by and by he turned to the fyrst booke of his Epistles the 3. Epistle and there would haue seemed to haue gathered a strong Argument for the supremacie of the Byshop of Rome because he sayth It goeth not well with the Churche when the hygh Prieste is not obeyed which supplyeth the stead of Christ after Gods word and the cōsent of hys fellow Byshops and the agreement of the people Doct. Sauer How can you auoyd this place which maketh so playnely for the Bishop of Romes supremacy Phil. It maketh not so playne mayster Doctour on your side as you gather as by and by I wil geue you to vnderstand But first I challenge the wager which wee made that your booke is mine For here you may see that hee calleth Cornelius his fellow byshop as he doth also in other places And now for the vnderstanding of that place you do misconstrue it to make the high Priest onely for the Bish. of Rome
Prayer and all other good deedes I maintained only bare faith to be sufficiēt to saluation what so euer a man did besides I maintained God to be the author of all sinne and wickednes Phil. Ha my Lord haue ye nothing of truth to charge me withal but ye must be faine to imagin these blasphemous lies against me You might as well haue sayd I had killed your father The Scriptures say That God wil destroye all them that speake lies And is not your Lordshippe ashamed to saye before this woorshipfull Gentleman who is vnknowen to mee that I maintaine these abhominable blasphemies whiche you haue rehearsed whyche if I did maintaine I were wel worthy to be counted an heretick and to be burned an hundred times if it were possible London I doe obiect them vnto thee to heare what thou wilt say in them and howe thou canst purge thy selfe of them Philpot. Then it was not iustly sayd of your Lordship in the beginning that I did maintaine them since almost I hold none of these Articles you haue read in form as they are wrytten London Howe sayest thou wilt thou aunswere to them or no Phil. I will first know you to be mine Ordinary and that you may lawfully charge me with suche things and then afterward being lawfully called in iudgemēt I wil shew my minde fully thereof and not otherwise London Well then I wil make thy fellowes to be witnes against thee where are they come Keeper They be heere my Lord. London Come hether Syrs holde them a booke you shall swere by the contents of that booke that you shal all maner of affections laid a part say the truth of all such Articles as you shal be demanded of concerning this mā here present which is a very naughty man and take you hede of him that he doth not deceiue you as I am afraid he doth you much hurt and strengtheneth you in your errours Prisoners My Lord we will not sweare except we know whereto we can accuse him of no euill we haue bene but a while acquainted with him Phil. I wonder your Lordship knowing the law wil go about contrary to the same to haue infamous persones to be witnesses for your Lordship doeth take them to be heretickes and by the law an hereticke can not be a witnes London Yes one hereticke against an other may be well inough And master Sheriffe I will make one of them to be witnesse against an other Phil. You haue the lawe in your hande and you will doe what you list Prisoners No my Lord. London No will I will make you sweare whether you will or no. I weene they be Anabaptists M. sheriffe they thinke it not lawfull to sweare before a Iudge Phil. Wee thinke it lawfull to sweare for a man iudicially called as we are not now but in a blinde corner London Whye then seeing you will not sweare againste your fellowe you shall sweare for your selues and I doe heere in the presence of maister sheriffe obiect the same Articles vnto you as I haue done vnto him and do require you vnder the paine of excommunication to answer particularly vnto euery one of them when you shal be examined as you shall be by and by examined after by my Register and some of my Chaplaines Prisoners My Lord we wil not accuse our selues If any man can laye any thing against vs we are heere ready to answere thereto otherwise we pray your Lordship not to burden vs for some of vs are heere before you we knowe no iust cause why London Maister Sheriffe I will trouble you no longer with these froward men And loe he rose vp and was going away talking with maister sheriffe Philpot. Maister Sheriffe I pray you recorde howe my Lorde proceedeth against vs in corners without all order of lawe hauing no iust cause to lay against vs. And after this were all commaunded to be put in the stockes where I set from morning vntill night and the Keeper at night vpon fauour let me out An other priuate conference betwene the Bishop and Maister Philpot in the Colehouse PHil. The Sonday after the bishop came into the Cole-house at night with the Keeper and viewed the house saying that he was neuer here afore whereby a man may gesse how he hath kept Gods commandement in visiting the prisoners seeing he was neuer with them that haue bene so nigh his nose And he came not then for any good zeale but to view the place thought it too good for me ◠therefore after supper betwene 8. and 9. he sent for me saying Lond. Sir I haue great displeasure of the Queene the Counsell for keeping you so long and letting you haue so much libertie And besides that you be yōder and strengthen the other prisoners in their errours as I haue layde waite for your doings am certified of you well inough I wil sequester you therfore from them and you shal hurt no mo as you haue done and I wil out of hand dispatche you as I am commaunded vnlesse you will be a conformable man Phil. My Lorde you haue my body in your custodye you may transport it whither it please you I am content And I wold you wold make as quicke expeditiō in my iudgement as you say I long therfore and as for cōformitie I am ready to yeld to all truth if any can bring better thē I. London Why you wil beleue no man but your self what so euer they say Phil. My belief must not hang vpon mens sayings without sure authority of gods word that which if any can shew me I wil be pliant to the same Otherwise I can not goe from my certaine faith to that which is vncertaine London Haue you then the truth onely Phil. My Lord I will speake my minde freely vnto you and vpō no malice I beare to you before God You haue not the truth neither are you of the church of God but you persecute both the truthe and the true churche of God for the which cause you cā not prosper long You see god doth not prosper your doinges according to your expectation He hath of late shewed his iust iudgement against one of your greatest doers who by reporte died miserably I enuie not your authority you are in You that haue learning should know best howe to rule And seeing God hath restored you to your dignity and liuing againe vse the same to Gods glory to the setting foorth of his true religion otherwise it wil not continue do what you can With this saying he was apaused and sayd at length Lon. That good man was punished for such as thou art Where is the Keeper Come let him haue him to the place that is prouided for him Go your way before Phil. And he followed me calling the Keeper aside commaunding to keepe all men from me narowly to search me as the sequele did declare and brought me to his
haue pacience to beare and abide al your cruel intents against me notwythstanding I speake this earnestly being mooued thereto iustly to notifie your vniust and cruell dealing with men in corners without all due order of lawe After this at nighte I was conducted againe by three or foure into the Colehouse The ninth examination of M. Philpot before Boner and his Chaplaines IN the morning the nexte daye I was called downe betunes by my keper and brought againe into the Wardrobe where I remained vntil the Byshop had heard hys Masse and afterwarde he sent vp for me into his inwarde Parlour and there he called for a chaire to sit downe and brought his infamous Libell of his forged Articles in his hande and sate downe willing me to drawe neare vnto him and saide Lond. I am this day appoynted to tarry at home from the Parlament house to examine you and your fellowes vpon these Articles and you stande dalying with me and will neither answere to nor fro Ywis al your exceptions will not serue you Will it not be a faire honestie for you thinke ye that when thou commest afore my Lorde Maior and the Sheriffes other worshipful audience when I shall say before them all that I haue had thee these many times before me and before so many learned men and then thou couldest saye nothing for that thou standest in for all thy bragges of learning neither wouldest answere directly to any thing Phil. My Lord I haue told you my mind plaine enough but yet I do not intend to lose that priuiledge the law geueth me the which is free choise to aunswere where I am not bound and this priuiledge wil I cleaue vnto vntil I be compelled otherwise Lon. Well I perceiue you will playe the obstinate foole Lay thine appellation when thou commest in iudgement and answere in the meane while to these articles Phil. No my Lord by your leaue I wil not answeare to them vntill my lawfull appeale be tried Lon. Wel thou shalt heare them and with that he began to reade them Phil. I shranke backe into the windowe and looked on a booke and after he had read them ouer he said vnto me Lon. I haue read them ouer although it hath not pleased you to heare mee I marueile in good faith what thou meanest to be so wilful and stubborne seeing thou mayest doe wel enough if thou list It is but a singularitie Doest thou not see all the realme against thee Phil. My Lord I speake vnto you in the witnes of God before whom I stand that I am neither wedded vnto mine owne will neither stand vpon mine owne stubbernesse or singularitie but vpon my conscience instructed by Gods word and if your Lordship can shew better euidence then I haue for a good faith I will folowe the same Lon. What thou wilt not loe for all that Well all that is past shall be forgotten and be conformable vnto vs. Iwis thou mightest find as much fauour as thou wouldest desire Phil. Then I perceiuing that he fawned so muche vpon me thought it good to geue hym some comfort of relēting to the end I might openly geue him and his hypocriticall generation openly a further foyle perceiuing that they dare reason opēly with none but with such as be vnlearned and for lacke of knowledge not able to aunsweare or els with such as they haue a hope that for feare or loue of the worlde will recant I sayde My Lorde it is not vnknowen to you that I haue openlye in the audience of a great number stand to the maintenance of these opinions I am in by learning did offer to defende them therefore my Lord I would it might openly appeare to the world that I am wonne by learnyng or els what wyll they say but that eyther for feare or loue of the worlde I am without any ground turned from the truth and if I haue any kinde of learning openly shewed I shal be as conformable as you may require me Lond. Yea mary now ye speake somwhat like a reasonable man I wis you might haue had a great deale more fauour in my house and libertie then you haue had and you shall lacke nothing that is within my house call for it and you shall haue it And what is it that you woulde openly by learnyng somewhat be satisfied in tell me Phil. My Lord I haue openly sayd and do beleeue it also that your sacrifice of the Masse is no Sacrament Lond. What doe you deny the presence of Christe in the Sacrament Phil. No my Lorde I deny not the presence of Christ in the Sacrament but I haue denyed the Sacrament of the Alter as it is vsed in your Masse to be the true Sacrament of Christes institution And first it must be proued a sacrament ere there can be any kind of presence graunted Lond. Why do you deny the Masse to be a Sacrament I pray you what is a Sacrament Is it not a signe of a holy thyng as saint Austine doth define it Phil. Yes verily that it is Lond. Then I make this argument vnto you A Sacrament is the signe of a holy thing but the Masse is a signe of a holy thing Ergo it is a Sacrament Phil. You must adde this to your Maior or fyrst proposition as saint Austine doth meane that a Sacrament is the signe of a holy thing instituted of God and commaunded for otherwise it can be no Sacrament for all men can not make a Sacrament Lond. I graunt that and such a signe of a holy thyng is the Masse of Christes institution Phil. I deny that my Lord Lond. I will proue this by S. Austine by and by I will go shew you the booke you shall haue any booke I haue that you wyll demaund Hoe who is without there call me M. Doct. Chadsey M. Archdeacon M. Cosins and other Chapleynes hyther Here my Lorde Maister Doctour Chadsey in gone to Westminster and Maister Archdeacon was here euen nowe Lond. M. Cosins I pray you examine him vpon these Articles and write his aunswere he maketh to euery one of them I will go examine his felowes and sende you S. Austine by and by I finde this man more conformable then he was before Cosins I trust my Lord you shall finde him at length a good Catholicke man Mary here be a sight of heresies I dare say you will hold none of them neither stand in any of them How say you to the first Phil. M. Cosins I haue tolde my Lord already that I will aunswere to none of these articles he hath obiected against me but if you will with learning aunswere to that which is in question betweene my Lorde and me I wyll gladly heare and common with you Cosins No wyll you Why what is that then which is in question betweene my Lord and you Phil. Whether your Masse be a Sacrament or no Cosins What the Masse to bee a Sacrament who euer
generatioÌ„ shall sit in the temple To the which Chichester replied not Dures The Church in the scripture is likened to a great fishers net which conteineth in it both good fishes bad fishes I trust you wil be of the better sort and leane to the truth Phil. My Lord it is my whole desire now to follow that which is good whatsoeuer I haue done in times past and to cleaue to gods truth Dures Do you so and then shall you do well It is almost night my L. of London I must needes be gone Lond Nay my L. of Duresme I must desire your Lordship and my L. of Chichester to tary a litle while And before he had so sayd the B. of Bathe went his way without saying any word What my L. of Bath will you be gone I pray you tary My Lordes I haue earnest matter to charge this man withall wherof I would your lordships to be made priuy and I haue them here written in a libel I pray you sit downe againe or els I will First I â—ay to him here that hee hath written in a Bible which I tooke from hym this erroneous saying Quod spiritus est vicarius Christi in terra i. The holy Ghost is Christes Uicare in earth Wilt thou abide by this saying of thine That the spirit is Christes vicar on earth Phil. My L. it is not my saying it is a better learned maÌ„s then myne For I vse not to write myne owne sayings but the notable sayings of other auncient writers as all the others be where ye find the same writen And as I remember it is euen the saying of Saint Bernard a saying that I neede not to be ashamed of neyther you to bee offended as my L. of Duresme and my L. of Chichester by their learnyng can discerne and will not recken it euill sayd Lond. No will Why take away the first syllable and it foundeth Arius Phil. That is farre fetched in deede if your Lordship will scan mens sayings in such wise you may finde out what you list Lond. But to helpe this I finde moreouer written wyth hys owne hand in another booke In me Ioanne Philpotto vbi abundauit peccatum superabundauit gratia that is In me Iohn Philpot where sinne did abound grace hath superabounded I pray you what superabundaÌ„t grace haue you more then other men So said Arius that he had the aboundance of grace aboue all other Phil. My L. you neede not to be offended with that saying more then the other for it is the saying of S. Paule hymself and I did apply it to my self for my comfort knowing that though my sinnes be huge great in the sight of God yet is his mercy grace aboue them all And concernyng Arius his adherents I defie them as it is well known I haue written against them Lond. Also I lay to thy charge that thou killedst thy father and wast accursed of thy mother in her deathbed as I can bring witnes hereof Phil. O Lord what blasphemy is this Hath your Lordship nothing of truth to charge me withall but as I may speake it with your honoures such forged blasphemous lyes If any of these can be prooued I will promise here to recant at Paules Crosse what you wil haue me I am so sure they are as great blasphemies as may bee obiected agaynst any man Ha my Lordes I pray you consider how my L. of London hath hitherto proceded against me for in deed he hath none other but such pretensed slaunderous lyes Chich. They be Parerga that is matters beside the purpose Dures My Lord I must needes bid you farewell Lond. Nay my Lord here is a letter which I shall desire your Lordship to heare ere you goe This man beyng in my kepyng hath taken vpon hym to write letters out of prison to peruert a yong Gentleman called M. Greene in my house call him hither and hath made a false report of his examination as you shall heare not beyng content to be euill himselfe but to make others as bad as himselfe He all to tare the letter when he saw my man went about to search hym but yet I haue pieced it agayne togither caused a copy to be written therof and he red the torne letter biddyng M. Christopherson and Morgan to marke the copy thereof The contents of the letter was the examination of M. Greene before the B. of London in the presence of Maister Feckenham Deane of Paules and of diuers others whose ready answers in the Scriptures and in the Doctors was wondred at of the Deane hymselfe and of many others as M. Fecknam did report and that he was committed to D. Chadsey and to haue his meat from the Bishops owne table How say you my Lords was this wel done of hym beyng my prisoner to write this And yet he hath written a shamefull lye that he was in D. Chadseys keping How say you M. Doc. Chadsey is it not a shamefull lye Chad. Yes my L. he was neuer in my keping London Art thou not ashamed to write suche shamefull lyes Come hether M. Greene did not I shew you this letter Greene. Yea forsooth my L. you shewed it me Lond. How thinke you my Lordes is not this an honest man to belye me Phil. Your Lordship doth mistake all things This letter as your Lordship may perceiue and all other that haue heard the same was not written by me but by a friend of myne certifieng me at my request how M. Greene sped at the B. of Londons hands and there is nothing in the letter that either I or he that wrote it neede to feare but that might be written as my report London Then tell me who wrote it if you dare Phil. No my L. it is not my duty to accuse my friend and specially seyng you will take all thyngs at the worst neither you shall neuer know of me who wrote it Your lordship may see in the end of the letter that my friend did write vnto me vppon the occasion of my appeale which I haue made to the whole Parliament house about such matters as I am wrongfully troubled for London I would see any so hardy to put vppe thine Appeale Phil. My L. I cannot tell what God will worke I haue written it speed as it may Lond My L. I haue vsed him with much gentlenes since he came to me How sayst thou haue I not Phil. If to lie in the vilest prison in this towne being a geÌ„tleman and an Archdeacon and in a colehouse by the space of v. or vj. weekes alredy without fire or candle bee to be counted gentlenes at your handes I must needes say I haue found gentlenes But there were neuer men so cruelly handled as we are at these dayes London Loe what a Uarlet is this Besides this my Lordes euen yesterday hee procured hys man to bryng a bladder of blacke Pouder I can
is a worker of that which is by nature for commonly such as be vngodly be vnnatural only louers of themselues as daily experience teacheth vs. The lyuing Lord which through the incorruptible sede of his worde hath begotten you to be my liege sister geue you grace so to growe in that generation that you may encrease to a perfect age in the Lord to be my sister with Christ for euer Looke therfore that you continue a faythfull sister as you are called and are godly entered not onely to me but to all the Church of Christ yea to Christ himselfe who voucheth you in this your vnfayned fayth worthy to bee his sister Consider this dignitie to surmount all the vayne dignities of the worlde let it accordingly preuayle more with you then all earthly delightes For therby you are called to an equall portion of the euerlasting inheritaunce of Christ if now in no wise you do shew your selfe an vnnaturall sister to him in forsaking him in trouble which I trust you will neuer for no kinde of worldly respect doe You are vnder daungerous temptations to be turned frō that naturall loue you owe vnto Christ and you shal be tryed with Gods people thorough a siue of great afflictiō for so Sathan desireth vs to be sifted that through feare of sharp troubles we might fall from the stablenes of our fayth and so be depriued of that honour ioy and reward which is prepared for such as continue faythfull brothers and sisters in the Lordes couenant to the ende Therfore the wise man in the booke of Ecclesiasticus biddeth them that come to the seruice of the Lorde To prepare them selues to suffer temptations Since then that for the glory of God and our faith we are called now to abide the brunt of them and that when our aduersary hath done all that he can yet wee may be stable and stand this Christ our first begotten brother loketh for at our handes and all our brethren and sisters in heauen desire to see our faith thorough afflictions to be perfecte that we might fulfil their number and the vniuersal church here militant reioyceth at our constancie whom al by the contrary we should make sorie to the daunger of the losse both of body and soule Feare not therfore what soeuer be threatned of the wicked world prepare your back and see it be ready to carye Christes crosse And if you see any vntowardnes in you as the flesh is continually repugnant to the will of God aske with faithfull praier that the good spirit of God may lead your sinful flesh whether it would not for if we will dwell in the flesh and folow the counsell therof we shall neuer doe the will of God neither worke that tendeth to our saluation You are at this present in the confines and borders of Babylon where you are in danger to drink of the whores cup vnles you be vigilant in praier Take hede the Serpent seduce you not frō the simplicitye of your faith as he did our first mother Eue. Let no worldly felowship make you partaker of iniquitie He that toucheth tarre can not but be defiled therby With such as be peruerse a mā shall sone be peruerted with the holy you shal be holy Therfore say continually with the Prophete Dauid Vnto the Saints that be on the earth al my wil is on them You haue bene sanctified and made pure thorough the truth take heede you be not vnholied and vndefiled lest the last be worse then the first I wryte not this because I stand in any doubt of your sincere continuance of the which I haue had so good experience but because the daies be euil and in the same it is the duety of euery one of vs to exhort an other I am bold to put you my good sister in remembrance of that which doth not a litle comfort me to remember in my troubles daily temptations Wherfore I doubt not you will take that in good part which commeth frō your brother both in spirit body who tendreth your saluation as earnestly as his owne that we might ioye together eternally with such ioy as the world shal neuer be able to take from vs. Thankes be vnto God you haue begon to run a good great time wel in the waies of the Lorde run out of the trace to the end which you haue begon then shall you receiue the crown of glory None shal be crouned but such as lawfully striueth Be not ouercome of euill but ouercome euil with good the Lorde shall make you one of those faithfull virgines that shal follow the Lambe wheresoeuer he goeth the which Christ graunt both you and me Amen Commend me to all them that loue me in the Lord vnfainedly God encrease our faith and geue vs neuer to be ashamed of his Gospell That same request which I haue made to my brother Thom. I make also to you desiring you by all meanes you can to accōplish my request that my sureties might be satisfied with that is mine owne to the contentation of my minde which can not be quiet vntill they be discharged therefore I pray you help to purchase quietnes that I might depart out of this worlde in peace My dissolution I looke for daily but the Lorde knoweth howe vnworthy I am of so high an honour as to die for the testimony of his truth Pray that God would vouchsafe to make me worthy as he hath don of long imprisonment for the which his name be praised for euer Pray and looke for the comming of the Lorde whose wrath is great ouer vs and I wil pray for you as long as I liue The 9. of Iuly in the kings Bench. Your owne louing brother as well in faith as in body Iohn Philpot. An other Letter of Iohn Philpot to certaine Godly brethren THe grace of God the Father and the peace of our sauiour Iesus Christ his eternall sonne and the consolation of the holy Ghost our comforter strengthen your hearts and cōfort your mindes that you maye reioyce and liue in the truthe of Christes Gospel to the ende Amen I doe much reioyce dearely beloued in the Lord to heare of your cōstant faith in the word of God which you haue so purely receiued which doe not with the wordlings decline frō the purity therof albeit ye suffer grief trouble therby for the which I praise God most hartely and the Lord of all strength who hath begon this good woorke in you make it perfite to the ende as I doubt not but he wil for the faithful zeale ye haue to his truth to his afflicted church Therfore that ye may the better stand and beare the brunte of many temptations which you are like to be assaulted withall in these wicked and stormie daies I thought it good as it is the duety of one christian man to exhort an other in the time of trouble
lawes which doe threaten a greate ruine vnto Englande O that the Lorde woulde tourne his iust iudgements vppon the authours of the truce breaking betweene God and vs that they myghte be broughte lowe as Nabuchodonosor was that his people might be deliuered and his glorye exalted God graunte that that good lucke which you hope shortly to come vppon the house of God be a true prophecie and not a well wishing onely Ah Lorde take away thy heauie hande from vs and stretch it out vpon thine ennemies these hypocrites as thou hast begon that they may be confounded O let not the weake pearish for want of knowledge through our sinnes Although thou kill vs yet will we put our trust in thee Thus deare heart you teache me to pray with you in wryting God heare our praiers and geue vs the spirite of effectuall prayer to poure out our harts cōtinually together before God that we may find mercy both for our selues and for our afflicted brethren and sistern I can not but praise God in you for that pitifull heart that taketh other folkes calamities to heart as your owne Blessed be they that mourne for suche shall be comforted God wipe away all teares from your pitifull eies and sorrow frō your merciful heart that you may as doutles you shal do shortly reioyce with his elects for euer You haue so armed me to the Lordes battell both inwardly and outwardly that except I be a very coward I can not faint but ouercome by death You haue appointed me to so good and gracious a General of the field to so victorious a Captaine and to so fauorable a Marshall that if I should not goe on lustely there were no spectacle of heauenlye manhode in me I wil present your coate armour before my Captaine and in the same I trust by him to ouercome The Scarffe I desire as an outward signe to shew our enemies who see not our glorious ende neither what God worketh inwardly in vs thorough the blindnesse of their hearts that they persecute Christes crosse in vs whereby he hath sealed vp the truthe of his Gospell by his death vnto vs that we by our death if neede be myghte confirme the same and neuer be ashamed whatsoeuer torment we doe suffer for his names sake and our weake brethren seeing the same mighte be more encouraged to take vp Christes crosse and to followe him God geue vs grace to doe all thinges to his glory Amen c. The world wondreth how we can be mery in such extreeme misery but our God is omnipotent which tourneth misery into felicity Beleue me deare sister there is no such ioy in the worlde as the people of Christ haue vnder the crosse I speake by experience therfore beleue me and feare nothing that the world can do vnto you For when they imprison our bodies they sette our soules at liberty with God When they cast vs downe they lift vs vp yea when they kill vs then doe they bring vs to euerlasting life And what greater glorye can there be then to be at conformitie with Christ which afflictions do worke in vs. God open our eies to see more and more the glorye of God in the crosse of Iesus Christe and make vs woorthy partakers of the same Let vs reioyce in nothing with S. Paul but in the crosse of Iesus Christ by whom the world is crucified vnto vs and wo to the worlde The crosse of Christ be our standard to fight vnder for euer Whiles I am thus talking with you of our common cōsolation I forget howe I trouble you with my rude and vnordinate tediousnesse but you must impute it to loue which can not quickely departe from them whome hee loueth but desireth to poure himselfe into their bosomes Therefore though your flesh woulde be offended as it might iustly be at such rudenesse yet your spirit will say nay which taketh all thing in good part that commeth of loue And now I am departing yet will I take my leaue ere I goe and woulde faine speake somewhat that might declare my sincere loue to you for euer farewell O elect vessell of the Lorde to the comfort of hys afflicted flocke farewell on earth whome in heauen I am sure I shall not forget Farewell vnder the crosse most ioyfully and vntil we meete alwaies remember what Christe sayeth Be of good cheare for I haue ouercome the world c. God poure his spirit abundantly vpon you mine owne deare bowels in Christ vntil you may come to see the God of all Gods with his electes in the euerlasting Syon I send to you the kisse of peace with the which I do most entirely take my leaue of you at this present It is necessary we depart hence or els we could not be glorified Your heart is heauy because I say I must depart from you It is the calling of the mercifull father wherewithal you are contēt and so am I. Be of good comfort holde out your buckler of faith for by the strength therof we shal shortly mete in eternal glory to the which Christ bring both vs Amen Amen The 10. of December 1555. Death why should I feare thee since thou canst not hurt me But rid me from miserie vnto eternall glorie Dead to the world and liuing to Christ your owne brother sealed vp in the veritie of the Gospel for euer Iohn Philpot. An other letter of M. Philpot wrytten to the same Lady being a great supporter of hym I Can not but most hartily geue God thāks for these hys gifts in you whose brightnes many beholding that are weake are muche encouraged to seeke God likewise to cleaue to him hauing the ensample of so faithful and constant a gentlewoman before their eyes If the Queene of the South shall rise with the men of Christes generation and condemne them for that she came from the end of the world to heare the wisedome of Salomon then shal your sincere and godly conuersation thus shining in this dangerous time of the trial of christes people being a womā of a right worshipfull estate and wealthy condition condemne in the latter day a great many of these faint harted gospellers which so soone be gone backe and turned from the truth at the voyce of a handmaiden seeing that neyther the feare of imprisonment neither the possessions of the world wherwtal you are sufficiently indued aboue a great many can separate you from the loue of the truthe which God hath reueled vnto you Wherby it appeareth that the seede of Gods word which was sown in you fel not neitheir in the high way neither amōg the thorns neither vpō the stones but vpon a good ground which is blessed of god and bringeth forth fruit with great affliction an 100. fold to the glory of God and the encrease of his church c. In consideration wherof S. Iames biddeth vs highly to reioyce when soeuer we fall into many temptations knowing that it is but the
triall of our faith that we might bring foorth that excelleÌ„t vertue pacience by the which we are made like to our redeemer Christ with whome we heere being like in suffering assuredly shall heereafter be pertakers of his eternall glory Therefore s. Paul saith God forbid that I should glory in any thing but in the crosse of our lord Iesus Christ. I that am vnder the crosse with you thankes be geuen to God therefore haue felt in the same more true ioye and consolation then euer I did by any benefite that God hath geuen mee in my life before For the more the world doth hate vs the nigher God is vnto vs and there is no perfect ioy but in God Wherefore Christ sayd In me you shall haue ioy but in the worlde affliction Blessed be God which sendeth vs this affliction that we mighte perfectly ioy in hym For this cause in the ripest time of iniquitie and in the moste feruent season of persecution of the true church which Christ in the 21. of Luke prophesied to come he willeth vs to be of good chere and to lift vp our heads for our redemption is at hand O that the Lorde would come and deliuer vs from this worlde which is a vale of miserie vnto his owne kingdome where floweth perpetuall ioy and consolation And verily that is the true and onely ioy which is conceiued not of the creature but of the Creator the which when we doe possesse no body canne take it away from vs. To the which ioy all other ioyes being compared are but mournings all delights sorrow al sweetenes sower all beauty filth and finally al other things that be counted pleasant are tediousnes Your owne selfe is better witnes of thys then I aske your selfe with whom you are best acquainted Doeth not the holy Ghost speake the same in your heart Haue you not perswaded your selfe this to be true before I wrote thereof For howe should you being a woman and a yong Gentlewoman beautifull and at your owne liberty haue ouercome this your fraile kinde and age and despised your excellent beautie and estate vnlesse all those things which be subiect to the senses had bene counted of you vile lâ—tle to be estemed in coÌ„parison of those things which inwardly do comfort you to ouercome the flesh the world and the deuil c. God encrease your ioy in all spirituall things and establish your hope to the day of eternal rest You haue forsaken darkenes and are entred into light God graunt the same may shine stil in you vntil the perfect day come of the Lord in the which is all our consolation Here we must be darkened that there we may appeare as brighte as the sunne in the face of the whole world of all them that now condemne vs for our wel doing whose iudges then we shall be to their horrible griefe though nowe wrongfully they iudge vs. Pray hartily that often that God once again for his Christes sake woulde be mercifull to his afflicted church in England Faithfull prayer is the onely remedy that we haue against the fierie dartes of the Deuil that be kindled against vs. By prayer the Amalechites shall be ouercome and the roarings of the Lion which seeketh still to deuoure vs shal be stopped put to silence The Lorde stoppe Leuiathans mouth that he swalow not vp Gods seely people according to his expectation Praise the Lord for the faithfull testimonie and sacrifice which 2. of our brethren of late haue through fire rendred to the truth of the gospell which nowe triumpheth by the death of godly Martyrs The Lorde is at hande therefore watche and pray The last of May. 1555. Captiue in the kings Bench. Yours with heart in Christ Iohn Philpot. An other letter of maister Philpot to the godly Ladie Vane GOd the Father of our Lorde Iesus Christ encrease in your godly heart the faith of the gospell which is your eternall inheritance the holy ghost comfort your spirite with all spirituall consolation to the day of the Lord. Amen I can not but praise God moste highly earnestly my deare faithful lady for the great vnfained loue whych you beare vnto me in Christ declared oftentimes as wel now as of late by manifest and liberal tokens Blessed be God that hath made you so worthy a meÌ„ber in his kingdome For it can not be but such shal reape with abuÌ„dance in time of reward that here do sowe so plenteously in well doing Albeit I am moste vnwoorthy to receiue any suche benefit at your hands as in respect of a piller of Christes church which am scarse a shadow thereof But the zeale of Christes church in you wisheth me to be such a one as the time doth require God fulfill your desire of me that I may be fouÌ„d constant no wandring starre I am not worthy of the name of a prophet or of a minister of Gods woorde for that I haue being letted by the iniquitie of time little or nothing labored therein I am a friend of our common spouse Iesus and do reioyce of the veritie of his woorde for the which praised be hys name hee hath counted mee worthy to suffer and in deede who that geueth a draughte of water in the name of a disciple as Christ hath promised shall not lose his reward Therefore that your gentlenes doth in the name of him which I am not the Lorde recompence vnto you in all hys blessings which he is accustomed to powre on them which loue his flocke vnfainedly Good Lady you haue to ioy that the kingdome of God is thus continually before your eies and that you are not ashamed of the bands of Christ which you with his people in part do suffer They may be assured of the glory euerlasting which heere are not ashamed to take vp the crosse of Christ to folowe him Heere we must weepe and lament whiles the worlde laugheth triumpheth ouer vs but our teares shall shortly be turned into vnspeakeable ioy and we shall eternallye be merrye together when the world shall lament their infidelitie without ende c. I woulde I were able to doe any thing that myght shewe condigne thaÌ„ks for that sincere loue you beare vnto me in Christ. You adiure me as it were by your gentle letters to be bolde on you in all my needes I thanke God whych ceaseth not to prouide for his I lacke nothing at this present but only hability to thank your faithful hart for your goodnesse towards me I loue you and not yours as it is meete christians to loue one an other in God your faith which I beholde in you is more woorth vnto me then al your possessioÌ„s And I thinke I shal not neede long to be chargeable vnto you for that this weeke I looke for commissioners to sit on me my fellow prisoners in prison least the spirit of our breath might blowe further abroade The
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
destruction And then I weene your new made Prosolites will be glad to couer their crowns with a Cowe turd sauyng your Lordships reuerence I should haue sayd first Well I rather desire the conuersion then confusion the Lord send the one of them shortly as may be most to his glory Amen I signifye also vnto your Lordshyp that the raylyng words which your lying preacher shewed forth of hys filthy fountayne vpon Sonday agaynst the deare seruaunt of God good M. Philpot doth greatly redounde to your Lordships dishonesty and much deface your spiritual honour Uerily I see that the great wrath of GOD hath so blynded your eyes that you see not what is with you nor what is against you but still you vomite out your owne shame and make all the world wonder vpon you Was it not enough for you to condemne hym most vniustly ye contrary to your own lawes and to kill his innocent body most tirannously but you must also set a lying limme of the Deuill to blaspheme slaunder and belye him now he is dead Oh viperous generation seed of the serpent right children of the deuill full well doe you counterfaite the fathers steps whom Christ calleth a murderer and a lyer from the beginnyng which two thinges be the onely weapons of your war wherwith you maintaine all your mischiefe that is to say lying and murder for those whom ye cannot ouercome with your lying perswasions them you kill most cruelly and then blaspheme belye them with railyng sentenses when they are deade But all this will not blynd the people of God nor yet make them any whit the lesse beleeue the truth nor abate their loue from the true preachers thereof yea it is a true signe and token that they are the very disciples of Christ for he hath sayd Blessed are ye when men reuile you and say all maner of euill sayings agaynst you for my names sake Reioyce be glad for great is your reward in heauen And doubtlesse great is that good mans reward in heauen by this time as your Lordships damnation shall be great in hel except you repent and surcease from sheddyng innocent bloud But it is to be feared your hart is hardned as Pharaoes was seyng that with Iudas ye haue sold and betraied your maister Take heed my Lord lest you come to the same ende or a worse then he did For verily I caÌ„not perceiue how you should escape it long Therfore say not but a womaÌ„ gaue you warning if you list to take it And as for the obteining of your popish purpose in suppressing the truth I put you out of doubt you shall not obtaine it so long as ye go this way to worke as you doe for verily I beleeue that you haue lost the harts of 20000. that were ranke papists with in this 12. months It is found very true that one holy doctor sayeth the bloud of the Martyrs is the seed of the Gospel when one is put to death a thousand doth rise for hym And that this is true you may well perceiue by the harty loue that the people shewed vnto good M· Philpot at his goyng to his death They went not about to make an Idoll of hym as your adders brood would beare meÌ„ in hand but they worshipped God which gaue such strength to his deare child to die so constantly for the testimony of his truth to the vtter destruction of that detestable idolatry which your lordship doth most diuelishly maintaine with the force of fire fagots and sword yea rather then faile to famish men in prison agayne as ye haue done already It is reported of your owne tormenters that the 6. prisoners that you haue in your prison be put into 6. seueral places al the day and euery night brought together and set in the stockes Forsooth my L. this doth get you a foule name all abroad the countrey and yet all will not helpe your lordships pestilent purpose but euery way hinder the fame For Zorobabell will bee founde no lyer which sayd The truth should haue victory you do but striue agaynst the streame and kicke against the pricke the Lord doth laugh your doyngs to scorne and will bring all your counsailes and deuises to naugh as knoweth the Lord God who of hys great mercy shortly conuert your Lordship or vtterly coÌ„found you and get his name a glory ouer you Amen Your Lordships Oratour who praieth daily to God that he may rewarde you according to your deeds * Anno. 1556. ¶ The Story of seuen Martyrs suffryng together at London for the lyke testimony of Christes Gospell THe Catholike prelates of the Popes band beyng as yet not satisfied with this their one â—eres bloudy murderyng of the reuerend lerned principal members of Christes church whereof there were now very few which either were not consumed by most cruel fire or els for the auoidyng of their popâ—sh rage compelled to flee their natural country continued still this next yere also which was an 1556. in no lesse crueltie towards the more simple inferior sort of people I meane in degree though God be praysed not in stedfastnes hauing yet sometimes amoÌ„gst them such as were both learned and of good estimation as in continuance of this history shall appeare Wherfore as the first fruites thereof to beginne this yeare withall about the 27. day of Ianuary were burned in Smithfield at London these seuen personnes hereafter followyng to witte Thomas Whittle Priest Barthelet Greene Gentleman Iohn Tudson Artificer Iohn Went Artificer Thomas Browne Isabel Foster wyfe Ioane Warren alias Lashford Mayd All whith seuen as they were burned together in one fire so were they likewyse all vppon one sort and forme of Articles condemned in one day Howbeit forasmuch as the gyfts of God in them were diuers some more abounding in knowledge then others their dealyngs wythall were also diuers as shall be more plainly perceiued in the discoursing of their seuerall processes hereafter folowing And therefore for the better vnderstandyng hereof I will first by the leaue of the Lord passing ouer their priuate articles and examinations had at sundry tymes in the bishops house set foorth their generall examinations in the publike Consistorie vpon the Bishops articles there ministred vnto them with their aunswers also vnto the same accordyng as they all agreed after one maner and sort together as here by the words both of the articles and theyr aunswers vnder written may appeare ¶ The forme and wordes of Boners Articles ministred to the seuen persons aboue mentioned in his Consistorie ANd first to behold the maner of speach in these bishops sittyng in their maiesty to terrifie the eares of the simple withall let vs heare the pontificall phrase of this Bishops beginnyng in this sort ¶ The within written articles and euery of them and euery part and parcell of them we Edmund by the permission of God Bishop of London do obiect and minister to thee Thomas Whittle c of our
the Ordinarye neyther whether I were before him acquitted or condemned shoulde it take awaye the former fault Then my Lord affirming that I was not brought before him but for heresie and the other Gentleman saying that doubtles I was discharged of my former matter my desire was that I might bee charged according to the order of the lawe to heare my accusers Then Doctour Chadsey was sent for who reported that in the presence of Mayster Mosley the Lieuetenant of the Tower I spake agaynst the reall presence and the sacrifice of the Masse and that I affirmed that theyr Church was the Churche of Antichrist Is not this true quoth my Lord I sayde yea Will you continue therein quoth he Yea sayde I. Wilt thou then mayntayne it by learning sayd he Therein quoth I I should shewe my selfe to haue little witte knowing myne owne youth and ignoraunce if I would take on me to mayntayne any controuersie agaynste so many graue and learned men But my conscience was satisfied in the truth which was sufficient to my saluation Roper Conscience quoth M. Roper so shall euerye Iewe and Turke be saued We had hereafter much talke to no purpose and especiallye on my part who felt in my selfe through colde and open ayre muche dullnesse of witte and memorye At the length I was asked what conscience was and I sayde the certifying of the trueth M. Welch With that M Welch rose vp desiring leaue to talke with me alone So he taking me aside into an other chamber said that he was sory for my trouble and woulde gladly see me at libertie he maruayled that I being a young man would stande agaynst all the learned men of the realme yea and contrary to the whole determination of the Catholicke Churche from Chrystes time in a matter wherin I could haue no great learning I ought not to thinke mine owne wit better then all mennes but shoulde beleue them that were learned I promise you quoth hee I haue read all Peter Martyrs booke and Cranmers and all the rest of them and haue conferred them with the contrary as Roffensis and the Byshop of Winchester c. and could not perceiue but that there was one continuall truth whiche from the begynning had bene mayntayned and those that at anye time seuered from this vnitie were aunswered and aunswered agayn This was the summe of hys tale whiche lacked neyther witte nor eloquence M. Greene. Then spake I. For asmuche as it pleaseth youre Maystership to vse me so familiarly for hee so behaued hymselfe towardes me as though I had bene hys equall I shall open my mind freely vnto you desiring you for to take it in good worth I consider my youth lack of wit and learning which would god it were but a little vnder the opinion that some men haue of me But God is not bounde to time witte or knowledge but rather choseth infirma mundi vt confunderet fortia Neyther can men appoynt bondes to Gods mercy For I will haue compassion sayth he on whome I will shew mercy There is no respecte of persons with God whether it be olde or young riche or poore wise or foolish Fisher or Basket maker God geueth knowledge of hys truth through hys free grace to whome he liste Iames. i. Neither doe I thinke my selfe onely to haue the trueth but steadfastly beleue that Christ hath hys spouse the Catholicke and vniuersall Church dispersed in many realmes where it pleaseth him spiritus vbi vult spirat no more is hee addicted to any one place then to the person and qualitie of one man Of this Church I nothing doubt my selfe to be a member trusting to be saued by the fayth that is taught in the same But how this Church is knowne is in a maner the end of all controuersie And the true markes of Christes Church is the true preaching of his worde and ministering of his sacramentes These markes were sealed by the Apostles and confirmed by the auncient fathers till at the length they were through the wickednes of men and the deuill sore worne and almost vtterly taken away But God bee praysed that he hath renewed the print that hys truth may be knowne in many places For my selfe I call God to witnesse I haue no hope in mine owne wit and learning whiche is very small but I was perswaded thereto by hym as by an instrument that is excellent in al good learning and liuing And God is my record that chiefly I sought it of hym by continuall prayer with teares Furthermore what I haue done herein it is not needefull for me to speake but one thing I say I wish of God with all my hart that all men which are of contrary iudgement woulde seeke the truth in like maner Now I am â—rought hether before a great many of Byshops and learned men to be made a foole and laughing stocke but I waygh it not a rushe For God knoweth that my whole study is to please hym Besides that care I not for mannes pleasure or displeasure M. Welch No M. Greene quoth he thinke not so vncharitably of any man but iudge rather that men labour for your soules health as for theyr owne And alas how will you condemne all our forefathers Or how can you thinke your selfe to bee of the catholicke Church without anye continuaunce and contrary to the iudgement of all learned men Greene. Then sayde I Syr I haue no authoritie to iudge anye manne neuerthelesse I doubte not but that I am of the true catholicke Church howe soeuer our learned men here iudge of me Welche Why then sayd he do you suppose your own wyt and learning better then all theirs if you doe not geue credite onely to them other learned men shall resort vnto you that shal perswade you by the Scriptures and Doctours Greene. Sir ê™ I God knoweth that I refuse not to learn of any childe but I would embrace the trueth from the mouth of a naturall foole in any thing wherein I am ignorauÌ„t and that in all thinges sauing my faith But concerning the truth wherein I am throughly perswaded I cannot submit my selfe to learne vnlesse it be as youre maistership sayd that I perused the bookes on both sides For so might I make my selfe an indifferent iudge otherwise I may be seduced And here we fell out agayne in a long talke of the Churche wherein his learning and wit was much aboue myne but in the ende I told hym I was perswaded and that hee did but lose his labour Welch Why then ê™ he what shall I report to my Lord Greene. Euen as pleaseth you ê™ I or els you may say that I would be glad to learne if I had bookes on both sides So he going in the Bishoppes euen then risen and ready to depart asked how he liked me He aunswered in fayth my Lord he will be glad to learne whiche wordes when they were taken least they
and forgeue them Well sayde the gentle Archbishop God make you both good men I neuer deserued this at your hands but aske God forgeuenesse agaynst whom you haue highly offended If suche men as you are not to be trusted what should I doe alyue I perceyue now that there is no fidelitie or truth amongest men I am brought to this point now that I feare my left hand will accuse my right hand I neede not much meruaile hereat for our Sauior Christ truly prophesied of such a world to come in the latter dais I beseech him of his great mercy to finish that time shortly and so departyng he dismissed them both with gentle and comfortable wordes in such sort that neuer after appeared in hys countenaunce or wordes any remembrance thereof Nowe when all those letters and accusations were found they were put into a chest the kings Maiesty minding to haue perused some of them and to haue partly punished the principals of it The chest and writynges were brought to Lambeth At what tyme began the Parliamēt Lord what ado there was to procure the kyng a subsidie to the intent that thereupon might ensue a pardon which in deed followed and so nothyng was done other then their falsshood known This was the last push of the pike that was inferred agaynst the sayd Archb. in king Henry the 8. his dayes for neuer after durst any man moue matter agaynst hym in hys tyme. And thus haue ye both the working and disclosing of this popish conspiracy against this worthy Archbishop Martyr of Christ Thomas Cranmer In the which conspiracie for so much as complaint was also made vnto the kyng of his chaplaines and good preachers in Kent it shal not be out of the story somethyng likewyse to touch thereof especially of Richard Turner then preacher the same time in this Archbishops Diocesse and Curate to maister Morice the Archbishops Secretary in the towne of Chartham by whose diligent preaching a great part of this hartburning of the Papists toke his first kindling against the Archbishop Touching the description of which storie because by me nothing shal be said either more or lesse then is the truth ye shall heare the very certeinty thereof truely compiled in a letter sent the same time to Doct. Buttes and Sir Anth. Deny to be shewed vnto the kyng and so it was written by the foresaid M. Moryce Secretary then to the Archbishop farmour of the same benefice of Chartham and patrone to M. Turner there minister and Preacher aforesaid ¶ A Letter or Apologie of M. Morice sent to Sir Will. Buttes and Sir Anthony Denny defending the cause of M. Richard Turner preacher agaynst the Papistes THe letter first beginnyng in these wordes I am certain right worshipfull that it is not vnknown to your discrete wisdoms c. And after a few lynes commyng to the matter thus the said letter proceedeth As your worships wel know It was my chance to be broght vp vnder my L. of Caunterbury my maister in writyng of the ecclesiasticall affaires of this Realme as well touchyng reformation of corrupt religion as concernyng the aduauncement of that pure and sincere religion receyued by the doctrine of the Gospel which I take to be so substantially handled and builded vpon the doctrine of the Prophets and Apostles that hell gates shal neuer preuaile agaynst it The consideration whereof compelled me being a Farmer of the personage of Chartham in Kent to retaine with me one named M Richard Turner a man not onely learned in the scriptures of God but also in conuersation of lyfe towards the world irreprehensible whome for discharging of my conscience I placed at Chartham aforesayd to be Curate there This mā because he was a stranger in the countrey there and so thereby voyd of grudge or displeasure of any old rancor in the country I thought it had bene a meane to haue gotten hym the better credite in his doctrine but where malice once taketh fire agaynst truth no pollicie I see is able to quench it Well this man as hee knew what appertained vnto his office so he spared not weekely both Sundayes and holydayes to open the Gospell and Epistle vnto his audience after such a sort when occasion serued that as well by his vehement inueying against the bishop of Romes vsurped power and authoritie as in the earnest settyng forth and aduauncing of the kyngs Maiesties supremacie innumerable of the people of the countrey resortyng vnto his sermons changed their opinions and fauoured effectually the religion receyued The confluence of the people so daily encreased that the church beyng a faire ample and large church was not now and then able to receyue the number The fame of this new instruction of the people was so blasted abroade that the popishe priestes were wonderfully amased and displeased to see their Pope so to bee defaced their prince so highly aduanced Now thought they it is high tyme for vs to worke or els all will here be vtterly lost by this mans preaching Some thē went with capons some with hennes some with chickens some with one thyng some with another vnto the Iustices such as then fauoured their cause and faction and such as are no small fooles as sir Iohn Baker sir Christofer Hales sir Tho. Moyle Knightes with other Iustices The Prebendaries of Christes Church in Cāterbury were made priuy hereof geuyng their succour and ayd thereunto So that in conclusion poore Turner and other preachers were grieuously complained of vnto the Kynges maiestie Whereupon my Lord of Caunterbury and certaine other commissioners were appoynted at Lambheth to sit vppon the examination of these seditious preachers Howbeit before Turner went vp to hys examination I obtayned of sir Thomas Moyle that he in Easter weeke was content to heare Turner preache a rehearsall Sermon in hys parish Church at Westwell of all the doctrine of hys Sermons preached at hys Cure in Charteham whiche hee moste gently grauntyng heard Turner both before noone and after noone on the Wednesday in Easter weeke laste past and as it seemed tooke all thynges in good part remittyng Turner home to his sayd Cure with gentle and fauourable wordes I supposed by this meanes to haue stayed Maister Turner at home from further examination hopyng that sir Thomas Moyle would haue aunswered for hym at Lambheth before the Commissioners Notwithstandyng after Maister Moyles commyng to London suche information was layed in agaynst Turner that he was sent for to make aunswere hymselfe before the sayd Commissioners and there appearyng before them he made such an honest perfect and learned aunswere vnto the Articles obiected that he was with a good exhortation discharged home agayne without anye manner of recantation or other Iniunction Now when the Pope catholicke Clergy of Kent vnderstoode of his commyng home without controllement so that hee preached as freely as he did before agaynst their blynde and dumme ceremonies straightway by
the Pope taketh vpon him to geue Empires and kyngdomes being none of his t◠such as will fall downe and worship hym and kisse his feete And moreouer his Lawyers and glosers so flatter him that they fayne he may commaund Emperors and kyngs to hold his stirrop when he lighteth vppon his horse and to be his footemen and that if any Emperour and kyng geue him any thyng they geue him nothing but that is his owne and that he may dispense agaynst Gods worde against both the old and new Testament agaynst s. Pauls Epistles and agaynst the gospell And furthermore what so euer he doth although he draw innumerable peoply by heapes with himselfe into hell yet may no mortal mā reprooue hym because he beyng iudge of all men may bee iudged of no man And thus he litteth in the Temple of God as he were a God nameth himself Gods Uicar yet he dispenseth agaynst God If this be not to play Antichrists part I cannot tel what is Antichrist which is no more to say but Christes enemy and aduersary who shall sit in the temple of God aduancing himselfe aboue all other yet by hypocrisie and fayned religion shall subuert the true religion of Christ and vnder pretence and colour of christian religion shall worke against Christ and therfore hath the name of Antichrist Now if any man lift him selfe higher then the Pope hath done who lifteth himselfe aboue al the world or can be more aduersary to Christ thē to dispense against gods lawes and where Christ hath geuen any commandement to command directly the cōtrary that man must needes be taken for Antichrist But vntil the tyme that such a person may be found men may easily coniecture where to find Antichrist Wherfore seyng the Pope thus to ouerthrowe both Gods lawes and mans lawes taketh vpon him to make Emperors and kings to be vassals and subiects vnto him especially the crowne of this realme with the lawes and customes of the same I see no meane how I may consent to admit this vsurped power within this realme contrary to myne othe myne obedience to Gods law mine allegeance and dutie to your Maiesty and my loue and affection to this realme This that I haue spoken against the power authoritie of the Pope I haue not spokē I take God to record and iudge for any malice I owe to the Popes personne whom I know not but I shall pray to God to geue hym grace that he may seeke aboue al things to promoote gods honour and glory and not to follow the trade of hys predecessors in these latter dayes Nor I haue not spoken it for feare of punishment and to auoyd the same thinkyng it rather an occasion to aggrauate them to diminish my trouble but I haue spokē it for my most bounden duty to the crown liberties laws customs of this realm of England but most specially to discharge my conscience in vttering the truth to gods glory casting away all feare by the comfort which I haue in Christ who sayth Feare not them that kil the body and cannot kill the soule but feare hym that can cast both body soule into hell fire He that for feare to loose this lyfe wyll forsake the truth shal loose the euerlasting lyfe And he that for the truthes sake will spend his lyfe shall find euerlasting life And Christ promiseth to stande fast with them before hys father which wil stand fast with hym here Which comfort is so great that whosoeuer hath his eies fixed vpō Christ cannot greatly passe on this lyfe knowyng that he may be sure to haue Christ stand by hym in the presence of his father in heauen And as touchyng the sacrament I sayd For as much as the whole matter standeth in the vnderstāding of these words of Christ This is my body This is my bloud I sayde that Christ in these wordes made demonstration of the bread wyne and spake figuratiuely callyng bread his body and wyne his bloud because he ordeyned them to bee Sacraments of his body and bloud And where the papistes say in those two points contrary vnto me that Christ called not bread his body but a substaunce vncertaine nor spake figuratiuely Herein I sayd I would be iudged by the old church and which doctrine could be prooued the elder that I would stand vnto And forasmuch as I haue alledged in my booke many old authors both Greekes and Latines which aboue a thousand yeres after Christ continuallye taught as I do if they could bring forth but one olde author that sayth in these two points as they say I offred 6. or 7. yeres ago doe offer yet still that I will geue place vnto them But when I bring forth any author that saith in most plain termes as I do yet saith the other part that the authors ment not so as who should say that the Authours spake one thing ment cleane contrary And vpon the other part when they cannot find any one Author that saith in words as they say yet say they that the authors mente as they say Now whether I or they speake more to the purpose herein I referre me to the iudgement of all indifferent hearers yea the old church of Rome aboue a thousand yeres togethers neither beleued nor vsed the Sacrament as the church of Rome hath done of late yeres For in the beginning the church of Rome taught a pure a sound doctrine of the sacrament But after that the church of Rome fell into a newe doctrine of transubstantiation with the doctrine they chaunged the vse of the Sacrament contrary to that Christ commanded and the old church of Rome vsed aboue a thousand yeres And yet to deface the old they say that the new is the old wherein for my part I am content to stand to the triall But their doctrine is so fond and vncomfortable that I meruaile that anye man would allowe it if he knewe what it is But howsoeuer they beare the people in hande that which they write in their bookes hath neither truth nor comfort For by their doctrine of one body of Christ is made ij bodies one naturall hauyng distance of members wyth forme and proportion of mans perfite body and this body is in heauen but the body of Christ in the Sacrament by their owne doctrine must needes be a monstruous body hauyng neither distaunce of members nor forme fashion or proportion of a mans naturall body And such a bodye is in the Sacrament teach they and goeth into the mouth with the forme of bread entreth no further thē the forme of bread goeth nor tarieth no longer then the forme of bread is by naturall heat in digesting So that when the forme of bread is digested that body of Christ is gone And for as much as euill men be as long in digesting as good mē the body of Christ by their doctrine entreth as farre
me thinketh your apparell doth as much vary from an Apostle So then there spake one of the Bishops Gentlemen My Lord sayd he in mockadge geue him a chaire a toste and drinke and he wil be lusty But the Byshop bad haue him away and cōmaunded him to come before him agayn the next day at an houre appoynted But winchester for lacke of leasure or because of sickenes growing vpon him or for what cause els I know not either would not or could not attend vnto him but returned him agayne to his Ordinary Bishop from whence he came So william Tyms being put of agayne to Bishop Boner was placed together and coupled with the other fiue Martyrs aboue named and with them brought together to publicke examination before the Bishop the 21. day of March first in the Bishops Palace of London where the sayd Bishop after his accustomed maner proceeding agaynst them enquyred of them theyr fayth vpon the Sacrament of the aultar To whom they aunswered that the body of Christ was not in the sacrament of the aultar really and corporally after the wordes of consecration spoken by the Prieste of the whiche opinion they had bene of long time some later some sooner euē as God of his mercy dyd call them vnto the knowledge of his Gospell Then the Bishops Chapleines began to reason with thē but with no great authorities either of the scriptures or of the auncient fathers ye may be sure as other theyr large conferences with the learned do already declare An other examination of Tyms and Drakes and the rest before the Bishop of London THe xxiij day of the same moneth next after the Bishop sent agayne for Tyms and Drakes and Ex officio did obiect vnto them certayne Articles the summe and maner wherof were the same which before obiected to Whittell Greene Tudson Went Burn Eliza◠Foster Lashford looke pag. 1589. And the 26. day of the same month he sent for the other foure ministring vnto thē also the same generall articles Unto the which they all in effect answered in matters touching theyr fayth as did the sayd Bartl Grene and the rest Other appearinges they had as the Bishops common maner of proceding was more as I haue often sayd for order and forme of law thē for any zeale of iustice But in conclusion the xxviij day of this Moneth of March William Tyms and Robert Drakes with the other 4. aboue named were brought to the open Consistory in Paules before the sayd Bishop of London to be condēned for heresy The bishop first began in this or like sort Tyms quoth he I will begin with thee firste for thou art and hast bene the ringleader of these thy companions thou hast taughte them heresies confirmed them in their erroneous opinions and hast indeuored as much as in thee lyeth to make them like vnto thy selfe If thy faulte had not tended to the hurt of other I would thē haue vsed thee more charitably and not haue brought thee to this open rebuke I woulde according to the rule of Christ in the 18. of Mathew haue told thee thy fault betwene me thee if thou wouldest not haue heard me I would not so haue lefte thee but I wyth two or thre other would haue exhorted thee if that would not haue serued then woulde I haue told the Church c. But for that thy fault is open manifest to the world and thou thy selfe remainest stout in thine error this charitable dealing is not to be extended towardes thee I haue therfore thought good to proceed by an other rule whereof S. Paule speaketh 1. Tim. 5. Such as sinne rebuke thē openly that other may feare For this cause art thou brought before me in the face of this people to receiue iudgemēt according to thy deserts Let me see what thou canst say why I should not proceed agaynst thee as thine Ordinary My Lord quoth Tyms will you now geue me leaue to speake yea quoth the Bishop Then sayde Tyms My Lord I maruell that you will begin with a lye You call me the ringleader teacher of this cōpany but how vntruly you haue sayd shall shortly appeare for there is none of all these my brethren whiche are brought hither as prisoners but when they were at liberty and out of prison they dissented from you and your doinges as much as they do at this present and for that cause they are now prisoners So it is euident that they learned not their Religiō in prison And as for me I neuer knew them vntil such time as I by your commaundement was prisoner with them how could I then be their ringleader and teacher So that al the world may see how vntruly you haue spokē And as for my fault which you make so greuous whatsoeuer you iudge of me I am wel assured that I hold none other religiō thē Christ preached the Apostles witnessed the primatiue church receiued now of late the Apostolicall and Euangelical preachers of this realm haue faithfully taught for the which you haue cruelly burned them and now you seeke our bloud also Proceed on hardly by what rule you will I force not I do not refuse you for my Ordinary Then sayd the Bishoppe I perceyue thou wilt not be coūted their ringleader How sayst thou wilt thou submit thy selfe to the catholicke Church as an obedient childe in so doing thou shalt be receiued and do wel enough otherwise thou shalt haue iudgement as an hereticke Then one of the prisoners whose name is not certainly knowne sayd my Lord you are no vpright Iudge for you iudge after your owne lust But if you will iudge vs according to the holy Testament of Christe whiche is the word of truth we will accord to your iudgement for vnto that word we wholy submit our selues But as for your iudgement without that truth God shall condemne And this prisoner was very earnestly in hand with the bishop that they might be iudged by the word of God With this the Bishop was offended calling him busye knaue and commaunded him to holde his toung or els he should be had away to a place of smaller ease Then Tyms aunswered and sayd My Lord I doubt not but I am of the Catholicke Church whatsoeuer you iudge of me But as for your Church you haue before this day renounced it and by corporall oth promised neuer to consēt to the same Contrary to the which you haue receyued into this realme the Popes authority therefore you are falsly periured forsworne all the sort of you Besides this you haue both spoken and written very earnestly agaynst that vsurped power now you do burne men that will not acknowledge the Pope to be supreme head Haue I quoth the bishop Where haue I written any thing agaynst the church of Rome My Lord quoth Tyms the Bishoppe of Winchester wrote a very learned Oration intituled De vera obedientia
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
brought thither by a writ I trowe what he was I cannot tell I thinke M. Marshall can tell you Marshall In good fayth I cannot tell what the matter is but in deed my Lord chiefe Iustice seÌ„t him from the barre Mart. Well Careles I would wishe thou shouldest play the wise mans part Thou art a handsome man And it is pity but thou shouldest doe well and saue that which God hath bought Careles I thanke your good Maystershippe most hartely And I put you out of doubt that I am most sure and certayne of my saluation by Iesus Christ so that my soule is safe already what so euer paynes my body suffer here for a litle time Mart. Yea Mary you say trueth For thou art so predestinate to life that thou canst not perish in whatsoeuer opinion thou doest dye Careles That GOD hath predestinate me to eternall life in Iesus Christ I am most certayne and euen so am I sure that his holy spirite wherewith I am sealed will so preserue me from all heresies euill opinions that I shall dye in none at all Mart. Go to let me heare your fayth in predestination For that shal be written also Careles Your Maystership shall pardon me herein For you sayd your selfe erewhile that you had no Commission to examine my conscience I will trouble my selfe wyth aunswering of no moe matters then I needes must vntil I come before them that shall haue more authority farther to examine me Mart. I tell thee then I haue Commission yea and commaundement from the Counsell to examine thee for they deliuered me thy articles Careles Yea I thinke in deede that your Mastershippe is appointed to examine me of my articles whiche you haue there in writing and I haue told you the truth I do confesse them to be mine owne fact and deede but you do now examâ—ne me of predestination whereof my articles speaketh nothing at all Martin I tell thee yet agayne that I muste also examine thee of such thinges as be in controuersye betweene thee thy fellowes in the Kings Bench whereof predestination is a part as thy fellow N. hath confessed and thy selfe doest not deny it Carel. I do not deny it But he that first told you that matter might haue found himselfe much better occupyed Martyn Why what if he had not told me thinkest thou I would not haue knoweÌ„ it yes or els thou shouldest haue withstand my Commission For I tell thee truthe I may now examine thee of the blessed Sacrament or any other thing that I list but that I would shew thee fauour and not be to hasty with thee at the first Marshall Yea in deede Careles Maister Doctor hath CoÌ„mission to examine you or any other of your fellowes Mart. Yea mary haue I I tell the truth of it Carel. Then let your Scribe set his pen to the paper and you shall haue it roundly euen as the truth is I beleeue that almightye God our moste deare louing father of his great mercy and infinite goodnes did elect in Christ. Mart. Tush what neede all that long circumstance write I beleeue that God elected and make no more adoe Carel. No not so M. Doctour It is an high mistery and ought reuerently to be spoken of And if my wordes may not be written as I do vtter them I wil not speake at all Mart Go to go to write what he will Here is more busines then needeth Careles I beleeue that Almighty GOD our moste deare louing Father of his greate mercy and infinite goodnesse thorough Iesus Christ did elect and appoynt in him before the fouÌ„dation of the earth was layd a Church or congregation which he doth continually guide and gouerne by his grace and holy spirite so that not one of them shall euer finally perishe When this was written M. Doctor tooke it in his hand and read it saying Mart. Why who will deny this Carel. Iâ— your Maistership doe allow it and other learned men when they shall see it I haue my hartes desyer Mart. And do you hold none otherwise theÌ„ is there writteÌ„ Carel. No verily nor neuer did Mart. Write that he sayth otherwise he holdeth not So that was written It was told me also that thou doest affirme that Christ did not dye effectually for all men Carel Whatsoeuer hath bene told you it is not much materiall vnto me Let the tellers of such tales come before my face and I trust to make them aunswere For in deede I do beleeue that Christe did effectually dye for all those that do effectually repent and beleeue and for none other so that was written also Mert. Now Syr what is Trewes fayth of predestinatioÌ„ he beleeueth that all men be predestinate that none shall be damned Doth he not Carel. No forsooth that doth he not Mart How then Carel Truely I thinke he doth beleeue as your Maistershyp and the rest of the Clergy do beleeue of predestinatioÌ„ that we bee elected in respecte of our good workes and so long elected as we do them and no longer Martyn Write that he sayth his fellow Trew beleeueth of predestination as the Papistes do beleeue Carel. Ah Maister Doctour did I so terme you Seing that this my confession shall come before the Counsell I pray you place my termes as reuerently as I spake them Mart Well well write that Trew is of the same fayth as the Catholickes be Carel. I did not so call you neyther I wonder what you meane Marshal You sayd the Clergy did you not Careles Carel. Yes forsooth did I. So then it was written of the Clergy Mart. Now Syr what say you more Carel. Forsooth I haue no farther to say in this matter Mart. Well Careles I pray thee proue thy selfe a wise man and do not cast away thy lyfe wilfully Carel. Now the Lord he knoweth good Maister Doctor I would full gladly liue so that I might do the same with a safe conscience And your Maistershippe shall right well perceiue that I will be no wilfull man but in all thinges that I stand vpon I will haue a sure grounde Martin Now the Lorde knoweth good Careles that I would gladly make some meanes to preserue thy lyfe but thou speakest so much of the Lord the Lord. Wilt thou be content to go with my Lord Fitzwater into Ireland me thinkes thou art a goodly tall fellow to do the Queene seruice there How sayest thou Carel. Uerely Maister Doctour whether I be in Ireland Fraunce or Spayne or any place els I am ready to do her grace the best seruice that I can with body goodes and lyfe so long as it doth last Mart. That is honestly sayde I promise thee euery man will not say so How say you Maister Marshall this man is meete for all manner of seruice In deede thou arte worthye Careles to haue the more fauour Carel. In deede Syr I hope to be meete and ready vnto all things that pertayneth vnto
all other his benefites Ah my deare heart in the Lord well is me that euer I was borne that God of his great mercy and infinite goodnes hath vsed me most miserable wretche at any tyme as his instrument to minister any thing vnto you eyther by wordes or writing that might bee an occasion of your ioy and comfort in the Lorde and a prouoking of you to prayse and thankesgeuing vnto GOD for the same as your moste louing and godly letter seemeth to importe Oh happy am I that the Lorde hath appoynted me vnto so good a ground to sowe his seede vppon but muche more happie are you whose heart the Lorde hath prepared made so meete to receiue the same so effectuously geuing therto the sweete showers and heauenly dewes of his grace and holy spirit that it may bring forth fruite in due season accordingly the increase whereof we shall shortly reape together with perfect ioye and gladnes and that continually Therefore my deare brother I say vnto you as good Elizabeth did to her deare cosin Mary Happy are you and happy shall you be for euermore because you haue beleued The most sweet and faythfull promises of your redeemer Iesus Christ you haue surely layd vp in the treasury of your hart His comfortable callinges you haue faythfully heard his faythfull admonitions you haue humbly obeyed and therefore you shall neuer come into iudgement your sinnes shall neuer be remembred for your sauiour hath cast them all into the bottome of the sea he hath remoued them from you as farre as is the East from the West and hath geuen you for an euerlasting possession his iustification holynesse so that now no creature neyther in heauen nor in earth shal be able to accuse you before the throne of the heauenly king Sathan is nowe iudged he is nowe cast out from you hee hath no part in you you are wholy geuen vnto Christ whyche wil not loose you your stedfast fayth in him hathe ouercome that sturdy and braggyng Prince of the worlde Christ hath geuen you the finall victory ouer hym and al hys army that they shall neuer hurt you What woulde you haue more Oh my deare heart howe great treasures are layde vp in store for you and how gloryous a Crowne is alreadye made and prepared for you And albeit the holy Ghost doth beare wytnesse of all these thinges in your heart and maketh you more sure and certain thereof then if you had all the outward oracles in the worlde yet I being certaynly perswaded and fully assured by the testimony of Gods spirite in my conscience of youre eternall and sure saluation in our sweete Sauioure Iesus Christe haue thought it good yea and my bounden duety not onely at thys tyme to wryte vnto you and to shew my ioyfull hart in that behalfe but also by the word and commaundement of Christ to pronounce and affirme in the name and worde of the heauenly king Iehouah and in the behalfe of his sweete sonne Iesus chryst oure Lorde to whom all knees shall bow whom all creatures shall worshippe and also by the impulsion of the holy Ghost by whose power and strength all the faythfull bee regenerate I doe I say pronounce to thee my deare brother T. V. that thou art already a Citizen of heauen The Lord thy God in whom thou doest put all thy trust for his deare sonnes sake in whom thou doest also vndoubtedly beleue hath freely forgeuen thee all thy sinnes clearely released all thyne iniquities and full pardoned all thine offences bee they neuer so many so grieuous or so great and will neuer remember them any more to condemnation As truely as he liueth he will not haue thee dye the death but hath vtterly determined purposed and eternally decreed that thou shalte lyue with him for euer Thy sore shall bee healed and thy woundes bounde vpp euen of himselfe for his owne names sake He doth not nor will not looke vpon thy sinnes in thee but he respecteth and beholdeth thee in Christ in whome thou art lyuely graffed by faith in his bloud and in whome thou art most assuredly elected and chosen to be a sweete vessell of his mercy and saluation and wast thereto predestinate in him before the foundation of the world was laid In testimony and earnest whereof he hath geuen thee his good and holye spirite which woorketh in thee faith loue and vnfained repentance with other godly vertues contrary to the corruption of thy nature Also he hath commanded me this day although a most vnwoorthy wretch to be a witnesse hereof by the ministery of hys holy woord grounded vpon the truth of his most faithfull promisses the which thou beleeuing shalt liue for euer Beleeuest thou this my deare heart I knowe well thou doest beleeue The Lorde increase thy faith and geue thee a liuely feeling of all hys mercies wherof thou art warranted and assured by the testimony of the holy Ghost who confirme in thy conscience to the vtter ouerthrowing of Sathan and those his most hurtfull dubitations wherby he is accustomed to molest and vexe the true children of God all that I haue sayde and by Gods grace I will as a witnesse thereof confirme and seale the same with my bloud for a most certaine truthe Wherefore my good brother praise the Lord with a ioyful heart and geue him thankes for this his exceeding great mercy casting away all dubitation and wauering yea all sorow of heart and pensiuenesse of minde for this the Lord your God and most deare and louing father commandeth you to doe by me nay rather by his owne mouth woord pronounced by me But now my deare brother after that I haue done my message or rather the Lordes message in deede I coulde finde in my heart to wryte 2. or 3. sheetes of paper declaring the ioy I beare in my heart for you mine owne bowels in the Lord yet the time being so short as you do well know I am heere constrained to make an ende desiring you to pardone my slacknesse and to forgeue my great negligence towardes you promising you still that so long as my poore life doth last my prayer shal supply that my pen doth wāt as knoweth the almighty God to whose most merciful defence I doe heartely commit you and all other his deare children as wel as though I had rehearsed them by name desiring them most heartely to remember me in their hearty and dailye prayers as I know right well they doe for I feele the daily comfort and commodity therof therfore I neither wil nor can forget them nor you or any such like The blessing of God be with you al. Amē Yours for euer vnfainedly Iohn Careles A letter of thankes to a faithfull frend of his by whom he had receiued much comfort in his inward troubles BLessed be God the father of all mercye for the great comfort and Christian consolation which he hath so mercifully ministred vnto
my poore afflicted heart by your meanes my moste deare and faithful brother Truely me thinketh your woords or rather Gods woordes by you vttered haue a wonderfull power and efficacie woorking in my heart at the hearing or readyng of them Reioyce therfore my deare brother and be thankfull vnto God for verily he both is will be mightely magnified in you and that diuers and manye waies both to the strengthening of them that stand in his truth and also to the raising vp of such as are fallen from the same God make me thankefull for you on your behalfe for verily great is the goodnesse of God towardes me in geuing me acquaintance in faithfull loue and amitye with you Gods name for euer be praised therfore and he perfourme all his mercifull promises vpon you as I doubt not but he will for his sake in whome you trust I thanke my God most hartely also you my good brother for that you are carefull for me in your faithfull praiers remembring my iust deserued sorowes as though they were your own and laboring so much to solace the same Ah my gracious good God what am I for whom thou thy deare children should be so carefull Oh sweete Lord forgeue me my great ingratitude sinne and grauÌ„t that I neuer abuse thy great benefits Oh let the loue of thine elect which loue me for thy sake be a sure signe token yea a most firme testimony a seale to my sinfull conscience of thine euerlasting loue and mercy towards me in Christ as verely it would and ought to be if mine infidelity did not let it Oh circumcise therefore the foreskin of my heart that I may with liuely faith behold thy great loue towardes me in all thine elect that I may alwaies be thankeful for the same and loue thee and them againe most heartely and vnfainedly Ah my deare heart how sweetely and how truely yea howe godly how coÌ„fortably haue you rehersed the swete saying of Salomon concerning prosperity with true godly frends I wil ioine with it the sentence which goeth a little before for doubtlesse it may be well verified on you A sure frend sayeth the wise man wil be vnto thee euen as thine owne soule and deale faithfully with thy houshold folke If thou suffer trouble and aduersitye he is with thee and hideth not his face from thee A faythful friend is a strong defence who so finedeth such a one finedeth a treasure A faithfull friend hath no peere the waight of golde is not to bee compared to the goodnesse of his faith A faythfull frend is a medicine of life and they that feare the Lord shal finde him c. Loe my deare heart in the Lord here is a liuely image or description of you for verely such a one haue I alwaies fouÌ„d you vnto me not onely sorrowing for my great sorrow but also oftentimes making me merry and ioyfull with such ioyes as the world can not feele Nowe let the worlde bragge of hys fained frendship but I will boast of this true frendship in God and esteeme it a more treasure then all transitorye things And as for my mourning deare brother God hathe made you to tourne it vnto mirth for God hath put you in the stead of them to be my comfort whome he hath in hys great mercy taken away I trust hencefoorth to leaue the mourning for my greate losse and to praise God for gaining vnto him selfe so great glory by his chosen children God make me a true mourner of Syon bothe for mine owne sinne and wickednesse and also to see his honoure defaced that I may be made meete and apte to beare the ioyfull and comfortable message that your beautifull feete shall brynge me God blesse thee my deare heart and faithful louing brother and increase his good giftes of grace in thee as he hathe moste happely begonne that you may daily more effectually feele and liuely perceiue the certaintie of Gods grace wherin you stand and firmely to testifie the same to the conuersion or confouÌ„ding of all gainsayers and to the comfort confirmation of al Gods deare children Amen Farewell mine owne sweete brother fare well as mine owne heart Your owne in Christ Iohn Careles· An other letter of Iohn Careles to a certaine godly faithfull sister by the name of E.K. THe grace and free mercy of God in Iesus Christ the sweete consolations of the holy Ghost the guide of all Gods deare children he with you strengthen and comfort you my dearely beloued sweete sister E.K. now and euer Amen Albeit my dearely beloued sister in Christe that as yet wee did neuer see one an other personally to any knowledge yet by the vertuous reporte that I haue hearde of you and also by the large louing token that I haue receiued from you mee thincke that I do euen presently see you and behold your person faâ—thfully walking in the fear and loue of God ioying and reioycing with you in the spirite as thoughe we were sweetely talking together of Christes veritie The Lord God doe I humbly beseeche in the bowels and bloud of our Lord and Sauiour Iesus Christe that he wil strengthen vs both with hys holy and mighty spirit that we may constantly continue in the confession of his truthe vnto the ende that like as we now see one an other presently in spirite we may also see one an other personally in the glorious presence of God and his holy Aungels where vndoubtedly we shall know one an others personage to oure great ioy felicitye and endlesse comfort And now therfore deare sister K be strong in the Lorde our God for doubtlesse the time of triall is at hand a great persecution with cruell murthering of Gods deare Saintes is like to be very shortly in this wofull wicked Realme of Englande Therefore deare sister for the loue of God prepare you to the Crosse with all diligence and make your selfe ready to die with Christ that you may also liue with him for euer There is no remedye if you will be Christes Disciple you must needes take vppe youre crosse and followe him for the Disciple must not looke to be aboue his maister nor the seruant to be better intreated then his Lord. If we were of the worlde good sister no doubt the world woulde loue vs. But for as much as Christe hath chosen vs out of the worlde to serue God in spirite and veritie lette vs be wel assured the worlde will hate vs and persecute vs as it hath done our Lorde and maister Christ. But yet let vs be of good cheare for Christe hath ouercome the worlde The paine is but shorte that we can feele heere but the pleasure is perpetuall that wee shall feele elsewhere Let vs set before vs the example of Christe which abode the Crosse and despised the shame in respecte of the ioy that was set before him Euen so let vs consider for whose
life or els hee will make suche an outscape for you as shall be to the setting foorth of hys glorye the whych aboue all other thinges we that are his chosen children oughte for to seeke yea euen with the losse of oure owne lyues beyng yet well assured that the same shall not be shortned one minute of an houre before the time that God hathe appoynted Cast therefore deare sister all your care vppon the Lorde whych as S. Peter sayeth careth for you Great is his prouidence for you and mighty is his loue and mercy towardes you Wyth his grace hee will defende you and with his holye spirite he will euermore guide you wherewith hee hath surely sealed you vnto the day of redemption hee hathe also geuen you the same in earnest for the recouerye of the purchased possession whych hee hath prepared for you before the foundation of the worlde was layed Be strong therefore and take a good heart as I heare say you be God for euer be blessed for you whych hath graft hys loue in your good heart that nothing is able to separate you from the same but will rather chuse to suffer aduersitie wyth the people of God then to enioy the pleasure of sinne for a little season Oh happye woman that canst finde in thine heart to esteeme the rebukes of Christe to be greater richâ—sse then all the treasures of the world as good Moyses did Doubtles great is your reward in heauen which you shall shortly receiue of his free gift and not of any deseruing Thus deare mother Glascocke I haue bene bolde to trouble you wyth my rude and simple letters desiring you to take them in good woorthe being done in great haste as it doeth appeare but yet proceeding from a poore hearte whych floweth ouer in loue towardes you as my dailye prayers for you can testifie whych I truste shall supplye that parte of my duetye towardes you that my penne nowe wanteth I thanke you deare hearte for all your louing tokens and for the great kindnesse you haue hetherto shewed vnto my poore brother Tymmes and hys wife and children wyth all other of Gods people to whom you daily doe good the Lorde recompence the same seuenfolde into your bosome as I doubte not but hee will according to hys vnfallible promises I praye you haue my hearty commendations vnto your husbande I beseeche the Lorde strength hym in the confession of hys truthe as my tâ—ust is that he will that we may all ioyfully rest with Abraham Isaac Iacob in the kingdome of God vnto the whych he bryng vs that with his most precious bloud hath bought vs. The blessing of God bee wyth you nowe and euer Amen Your daily Oratour and vnfayned louer Iohn Careles prisoner of the Lord. Pray pray pray A briefe admonition wrytten to Mistres Agnes Glascocke in a booke of hers when shee came to the prisone to visite him THere is nothyng that the holye Scripture throughout dothe so muche commende vnto vs as true Faithe and stedfaste trust in the promyses of Gods eternall mercies towardes vs in Iesus Christe For from the same as foorthe of the chiefe fountaine and well sprynge of life doe flowe all kindes of vertues and godlye fruites speciallye true loue towardes God in the whyche wee oughte purelye to serue hym all the dayes of oure lyfe and also Christian charitye towardes oure neyghbours as well to helpe them at all needes as also not to hurte them by any meanes Therefore praye earnestly for the increase of Faythe and liuely feelinge of Gods mercie for all thinges are possible vnto him that can vndoubtedly beleue Faith is that thing which assureth vs of Gods mercye and whereby we vanquishe all the fierye dartes of the deuill oure victorie that ouercommeth the worlde the knife that killeth and mortifieth the flesh and finally that whiche setteth vs at peace wyth God and quieteth oure consciences alwaies before him and maketh vs merry and ioyfull vnder the crosse wyth many moe things then I can now expresse Pray therefore for faith in faith And for the Lordes sake beware of Popery and Popish Idolatrye the Idol of the wicked Masse and other idolatrous seruice Make not your body which is a member of Christ a member of Antichrist Remember that we shall receiue of god according to that we do in the body be it good or euil Therfore glorifie god in your body which is derely bought Betray not the truthe least the Lorde deny you If God be God followe hym You can not serue two maisters I wryte not thys as doubting you but by the way of admonition God keepe you from all euill My sister deare God geue you grace With stedfast faith in Christes name His Gospell still for to embrace And liue according to the same To die therefore thinke it no shame But hope in God with faithfull trust And he will geue you praise with fame When you shall rise out of the dust For which most sweete and ioyfull day To God with faith your prayer make And thinke on me I do you pray The which did wryte this for your sake And thus to God I you betake Who is your castell and strong rocke He keepe you whether you sleepe or wake Farewell deare Mistres A Glascocke ¶ An other Letter of Iohn Careles to Mistres A.G. to comfort her in her repentaunce after shee had bene at Masse fruitefull for all them to be reade which haue fallen and are to be raised vp againe THe peace of God in Iesus Christe the eternall comfortes of hys sweete spirit be with you and strength and comfort you my deare and faithfull sister Amen Although the pearillous dayes be come wherof Christ prophesied that if it were possible the very elect should be deceyued yet let the true faithfull Christians reioyce and be gladde knowing that the Lorde him selfe is theyr keeper who will not suffer one haire of theyr heades to pearish wythout his almighty good will and pleasure neyther wil suffer them to be further tempted then hee will geue them strengthe to beare but will in the middest of theyr temptation make away for them to escape out So good and gracious a God is hee to all his chosen children And though sometimes he doe lette hys elect stumble and fall yet no doubt hee will raise them vppe againe to the further encrease of theyr comforte and to the setting foorth of hys glory and praise Which thing my deare and faithfull louing sister I trust shall be well verified on you For I doe heare say that by the manifolde allurementes inticements procurementes yea and enforcements that you deare hart haue had your fote hath chaunced to slippe foorth of the way to the greate discomfort of your soule and the heauinesse of your heart but my good sister be of good cheare for the Lorde wil not so leaue you but he will raise you vppe againe and make you stronger then euer you were so that
great quietnesse if hee coulde haue dissembled and bothe done and spoken against his conscience as many stirring Papistes then did And likewise he mighte haue escaped burning in Queene Maries time if he woulde either haue spoke◠or kept silence against his conscience as manye weake Gospellers did But Palmer could in no wise dissemble Now within short space God so wrought in his hart that he became very inquisitiue and carefull to heare and vnderstand howe the Martyrs were apprehended what articles they died for how they were vsed and after what sort they tooke theyr death In so much that he spared not at his owne charges to sende ouer one of his schollers in the companye of a Bacheler of that house to Glocester to see vnderstand the whole order of B. Hoopers deth and to bring him true report therof Which thing some thinke he the rather did because he was woont in king Edwards time to say that none of them all would stand to death for their religion Thus he learned with what extreme horrible cruelty the martyrs of God were tried and how valiauntly they ouercame all kinde of torments to the ende Wherof he himself also did see more experience afterward at the examination and death of those holy confessors and martyrs which were burned at Oxford before his eyes in so muche that the first hope which the godly conceyued of him was at the retourne from the burning of B. Ridley and B. Latimer At what time in the hearing of diuers of his frendes he brast out into these woordes and suche like O raging crueltie O tyrannie tragicall and more than barbarous From that day forward he studiously sought to vnderstand the truth and therefore with all speede he borrowed Peter Martyrs Commentaries vpon the first to the Corinthes of one of Magdalenes yet aliue and other good bookes of other men And so through harty praier and diligent search and conference of the scriptures at length he beleeued and imbraced the truth with great ioy and so profited in the same that daily more and more hee declared it both in word and dede In such sort as he neuer hated the truth more stubbornly before then afterward he willingly embraced the same whē it pleased God to open his eies and to reueale vnto him the light of his woord And nowe againe when he should come to Church in those dayes of Poperie there to be occupied among the rest in singing of Respondes reading of Legendes and suche like stuffe allotted vnto him he had as much pleasure he sayd to be at them as a Beare to be baited and wearied wyth dogs When he came it was as it appeared more to auoid displeasure and daunger then for any good will and readye affection At length through Gods grace he grew vp to suche maturitie and ripenes in the truth that he spared not to declare certaine sparkes thereof in his outward behauior and doyngs For when he should keepe his bowing measures at Confiteor as the custome there was in turning hymselfe to and fro sometyme Eastward somtyme Westward and afterward knocke his brest at the eleuatiō time agaynst which Idolatrous adoration hys hart did so vehemently rise that sometyme hee would absent hymselfe from them and sometyme beyng there he would euen at the sucring tyme as they termed it gette hym out of the church to auoyd those vngodly gestures and Idolatrous adoration To be shorte perceiuing after a while that hee was greatly suspected and abhorred of the President then being which was M. Cole and of diuers other whiche before were his friendes and therewithall feeling great conflict and torment of conscience daily to grow with his conuersation with idolaters seeing also that his newe life and old liuing might not wel nor quietly stande together he addressed himselfe to depart the house For he thoughte it not best to abide the dāger of expulsion as he did at the first seeing the weather was now waxed warmer And being demanded at that time of a special frend who wold gladly haue perswaded him to stay there longer whether he would go or how he would liue he made this answer Domini est terra plenitudo eius i. The earth is the Lordes and the fulnesse thereof Let the Lord woorke I will commit my selfe to God and the wide worlde Here I thinke it expedient before I wryte of the painfull surges that he suffered after he came abroade into the perillous gulphes and deepe Sea of this wretched wyde world first to reherse one or two exāples of his outward behauioure at suche tymes as he hadde recourse to the Colledge after his last departure whereby the Reader may yet better vnderstand of his simplicitie playnenesse and how farre wide he was from all cloked dissimulation in Gods cause which certayne godlesse personnes haue sought maliciously to charge hym with all Beyng at Oxford on a certayne tyme in Magdalene Colledge and hauyng knowledge that the Spanish Frier Iohn who succeeded D. Peter Martyr in the office of the Diuinitie Lecture would preach there that present Sonday he would not at the first graunt to be present at it At length a friend of his a fellow of that house persuaded so much with him that he was content to accompany his sayde friend to the church But sodainly as the Frier vehemently inueyed against Gods truth in defendyng certayne popish heresies Palmer hauyng many eyes bente and directed towardes hym departed from amongst the middest of the auditorie and was found in hys friends chamber weepyng bitterly Afterward beyng demaunded why he slipt away vpon such a sodayne Oh sayd he if I had not openly departed I should haue openly stopped myne eares For the Friers blasphemous talke in disproouyng or rather deprauyng the veritie made myne eares not to glowe but my hart worse to smart then if myne eares had bene cut from myne head It chanced another tyme that the same friend of hys called M. Shipper beyng then Bursar of the house bade hym to dinner in hys chamber Palmer not knowyng what ghestes were also thither inuited and bidden hapned there contrary to his expectation to meete with the foresayd Frier with whom were present D. Smith Doc. Tresham and diuers other papists whose company Palmer coulde not well beare and therefore whisperyng a friend in the eare he sayd he would be gone for that was no place for hym I will sayth he to the Bursars Table in the great hall The Bursar vnderstandyng his mynde desired hym of all friendshippe not so to depart alledgyng that it were the next way to be wray hymselfe as it were of purpose to cast hymselfe into the Briers with many other perswasions as the shortnes of tyme would permit In the end he condescēded to his request and taried Now as he came to the fire side the Frier saluted hym cherefully in Latine for he could not speake Englishe Palmer with an amiable countenaunce resaluted him
first what he will say to his owne handy worke Ieffrey Ye say truth Tell me Palmer art thou he that wrote this faire volume Looke vpon it Palmer I wrote it in deede and gathered it out of the scripture Ieffrey Is this doggish rime yours also Looke Palmer I wrote this I deny not Ieffrey And what say you to these Latine verses entituled Epicidion c. Are they yours too Palmer Yea sir. Ieffrey Art thou not ashamed to affirme it It came of no good spirit that thou didst both raile at the dead slander a learned and Catholike man yet alyue Palmer If it be a slander he hath slandered hymselfe For I do but report hys owne writyng open the folly therin declared And I recken it no railyng to inuey agaynst Annas and Caiphas beyng dead Ieffrey Sayest thou so I will make thee recant it and wryng Peccaui out of your lying lyppes ere I haue done with thee Palmer But I know that although of my selfe I bee able to do nothyng yet if you and all myne enemies both bodily and ghostly should do your worst you shall not be able to bryng that to passe neither shall ye preuaile agaynst Gods mighty spirit by whom we vnderstand the truth and speake it boldly Ieffrey Ah are you ful of the spirit Are you inspired with the holy ghost Palmer Sir no man can beleeue but by the inspiration of the holy ghost Therfore If I were not a spirituall man and inspired with Gods holy spirite I were not a true christian Qui spiritum Christi non habet hic non est eius i. He that hath not the spirit of Christ is none of his Ieffrey I perceyue you lacke no words Palmer Christ hath promised not onely to geue vs store of words necessary but with them such force of matter as the gates of hell shall not be able to confound or preuayle agaynst it Ieffrey Christ made such a promise to his Apostles I trow you will not compare with them Palmer With the holy Apostles I may not compare neyther haue I any affiaunce in myne owne wit or learnyng which I know is but small yet this promise I am certain pertaineth to all such as are appoynted to defende Gods truth against hys enemies in the tyme of their persecution for the same Ieffrey Then it pertaineth not to thee Palmer Yes I am right well assured that thorough hys grace it pertaineth at this present to me as it shal I dout not appeare if you geue me leaue to dispute wyth you before this audience in the defence of all that I haue there written Ieffrey Thou art but a beardlesse boy starte vp yesterday out of the schooles and darest thou presume to offer disputation or to encounter with a Doctor Palmer Remember M. Doctour Spiritus vbi vult spirat And agayne Ex ore infantium c. And in another place Abscondisti haec a sapientibus c. i. The spirit breatheth whē it pleaseth hym c. Out of the mouth of Infants c. And thou hast hidden these thyngs from the wyse c. God is not tyed to tyme wit learnyng place nor person And although your wit and learnyng be greater then myne yet your beliefe in the truth and zeale to defend the same is not greater then myne Register Sir if you suffer hym thus impudently to trifle with you he will neuer haue done Ieffrey Wel ye shal vnderstand that I haue it not in commission at this present to dispute with you neither were it meete that we should call againe into question such Articles as are already discussed and perfectly defined by our mother the holy Church whom we ought to beleue without why or wherefore as the Creede telleth vs. But the cause why ye be now called hither is that ye might be examined vpon such articles as are ministred against you such matter as is here conteined in your hand writyng that it may be seene whether you will stand to it or nay How say you to this Palmer By your holy church you meane the Sinagogue of Rome which is not vniuersall but a perticular Church of shauelyngs The catholike church I beleeue yet not for her owne sake but because she is holy that is to say a Church that groundeth her beliefe vpon the word of her spouse Christ. Ieffrey Leaue railing answer me directly to my questiō Will ye stand to your writing or will ye not Palmer If ye prooue any sentence therein comprised not to stand with Gods word I will presently recant it Ieffrey Thou impudent fellow haue I not told thee that I came not to dispute with thee but to examine thee Here the parson of Inglefield pointing to the pixe said What seest thou yonder Palmer A canapie of silke brodered with gold Person Yea but what is within it Palmer A piece of bread in a clout I trow Person Thou art as froward an heretike as euer I talked with all Here was much spoken of Confiteor and other partes of the Masse Person Do you not beleeue that they which receiue the holy Sacrament of the aultar do truly eate Christes natural body Palmer If the Sacrament of the Lordes supper bee ministred as Christ did ordaine it the faithfull receiuers do in deed spiritually and truely eate and drinke in it Christes very naturall body and bloud Person The faithfull receiuers ye cannot bleare our eies with such Sophistry Doe not all maner receiuers good bad faithfull and vnfaithfull receiue the very natural body in forme of bread Palmer No sir. Person How prooue you that Palmer By this place Qui manducat me viuet propter me i. He that eateth me shall lyue for me Person See that fond fellow whiles he taketh himselfe to be a Doctor of the law you shall see me prooue him a stark foolish dawe Do you not read likewise Quicunque inuocauerit nomen domini saluus erit id est Whosoeuer inuocateth the name of the Lord shall be saued Ergo Doe none but the godly call vppon hym therefore you must marke how S. Paul answereth you He sayth that the wicked do eate the true body to their condemnation As Palmer was bent to aunswere him at the full the Person interrupted hym crying still what sayest thou to S. Paule Palmer I say that S. Paule hath no such wordes Person See the impudent fellow denieth the playne text Qui edit bibit corpus Domini indignè reus erit Iudicij i. He that eateth and drinketh the body of the Lord vnworthily is guiltie of iudgement Palmer I beseech you lend me your booke Person Not so The Shiriffe I pray you lend hym your booke So the booke was geuen ouer to hym Palmer Your owne booke hath Qui manducat hunc panem c. i. He that eateth this bread Person But S. Hieromes translation hath Corpus Palmer Not so M. Parson and God bee praysed that I haue in the meane season shut
the should greatly offend the maiesty of God whose commaundement not to beare false witnesse they should in so doing breake and violate In the meane while that he was speaking these and many other thinges before his audience many of the vniuersity to set out and defend Bucer withall beset the walles of the Church and Church porche on both sides with verses some in Latine some in Greeke and some in English in the which they made a manifest declaration howe they were minded both toward Bucer and Phagius Finally when his Sermon was ended they made common Supplication and prayers After thankes rendred to God for many other thinges but in especially for restoring of the true and sincere religion euery man departed his way For as muche as mention hath beene made of the death of the worthy and famous Clerke Martin Bucer of the burning of his boanes after his death it shall not be vnfruitful as the place here serueth to induce the testimony or Epitaph of Doctor Redman which came not yet in print vpon the decease of that man ¶ The Epitaph or funerall verse of D. Redman vpon the death of Mayster Bucer ET tu liuor edax procul hinc abscede maligna facessito inuidentia Et procul hinc nemesis procul hinc Momus abesto labes luesque mentium Daemonibus similes homines quae redditis almam foedatis atque imaginem Quam nostro impressit generi pater ille supremus similes sui dum nos creat Contemptrix odij mendacis nescia fuci Adesto sancta Veritas Dicito quis qualisque elatum funere nuper quem vidimus tam flebili Est in quam misera hac defunctus luce Bucerus lux literati dux Chori Doctrinae radios qui totum solis ad instar misit per orbem splendidos Hunc dirae nuper sublatum vulnere mortis lugubre flet Gymnasium Et pullata gemit maerens schola Cantabrigensis orbata claro sydere Ergo quasi obstructo doctrinae fonte querelas precesque nunc fundit Agnoscit nunquam se talem habuisse magistrum ex quo sit olim condita Non vnquam Cathedrae gauisa est praeside tanto tam nobili claro duce Cuius ingenij doctrinae munera summum virtutis ornauerat decus Integritas morum grauitas prudentia sermo semper dei laudem sonans Et sale conditus qualem vult esse piorum Apostoli sententia Accessit zelus feruens praesule dignus peccata semper arguens Nunquam desidiae aut languori deditus vllum indulsit otium sibi Credibele est nimio fatum accelerasse labore prodesse cunctis dum studet Sed frustra laudes auguste carmine nitor tam copiosas claudere Ergo Bucere scholae suggestus gloria sacri valeto etiam vel mortuus Aeternum in superis foelix iam viuito regnis exutus etsi corporis Terrenis spolijs huius miseri atque caduci Quod est sepulchro conditum Christus depositum reddet cum foenore magno Iudex breui quum venerit ⧠The despightfull handling and madnesse of the papistes toward Peter Martyrs wife at Oxford taken vp froÌ„ her graue at the commaundement of Cardinall Poole and after buryed in a dunghill ANd because the one Uniuersity shoulde not mocke the other like crueltye was also declared vpon the deade body of Peter Martyrs wife at Oxford an honest graue and sober matrone while she liued and of poore people alwayes a great helper as many that be dwelling there can right well testify In the yeare of our Lord. 1552. she departed this life with great sorow of al those needy persoÌ„s whose necessities many times often she had liberally eased and relieued Now when Brokes Bishop of Glocester Nicholas Oâ—maner Datary Robert Morwen President of Corpus Christi Colledge Cole and Wright Doctors of the Ciuill Law came thither as the Cardinals visitours they among other thinges had in Commission to take vp this good woman agayne out of her graue and to consume her carkas with fire not doubting but that she was of the same religion that her husband had professed before wheÌ„ he read the Kinges lecture there And to make a shewe that they would do nothing disorderly they called al those before theÌ„ that had any acquayntance with her or her husband They ministred an othe vnto them that they should not conceale whatsoeuer was demaunded In fine theyr answere was that they knewe not what religion she was of by reason they vnderstood not her language To be shorte after these visitours had sped theyr busines they came for they 〈◊〉 them to the Cardinall agayne certifying him that vpon due inquisition made they could learne nothing vpon which by the law they might burne her Notwithstanding the cardinall did not leaue the matter so but wrote downe his Letters a good while after to Marshall then Deane of Frideswides that he should dyg her vp and lay her out of christian buriall because she was interred nigh vnto S. Frideswides relicks sometime had in great reuerence in that Colledge Doct. Marshal like a prety man calling his Spades and mattockes together in the euening when he was well whitled caused her to be taken vp and buryed in a dunghill Howbeit when it pleased God vnder good Queene Elizabeth to geue quietnes to his Church long time persecuted with prison and death then Doctour Parker Archbishop of Canterbury Edmund Grindall Bishop of LoÌ„don Richard Goodricke with diuers other her Maiesties high Commissioners in matters Religion nothing ignoraunt howe farre the aduersaries of the trueth had transgressed the bouÌ„des of all humanity in violating the sepulchre or graue of that good and vertuous woman wylled certayne of that Colledge in the whiche this vncurteous touch was attempted and done to take her out of that vncleane dishonest place where she laye solemnely in the face of the whole towne to bury her agayne in a more decent honest monumeÌ„t For though of the body being once dead no great estimatioÌ„ were to be had how or where the bones were layde yet was some reuerence to be vsed toward her for sexe and womanhood sake Besides to saye the truth it was great shame that he which had trauelled so farre at king Edwardes request from the place wherin he dwelt quietly and had takeÌ„ so earnest paynes beyng an old man in reading and setting forth the truth al he could with learning to teach and instruct and so wel deserued of that Uniuersity should with so vngentle a recompence of ingratitude be rewarded agayne as to haue his wife that was a godly woman a strauÌ„ger good to many especially to the poore and hurtfull to none either in word or deede without iust deseruing beside theyr owne law not proceeding against her according to the order therof spitefully to be layd in a stincking dunghill To all good natures the fact seemed odious of suche as be
they brought in a false Ordinarye to sit vpon him so they pretended false articles agaynst him whiche were no part of his examinations but of their deuising to haue his bloud Sixtly and lastly hauing no other groūd nor iust matters agaynst him but onely for saying these wordes that which I sayd I haue sayde they red the sentence of death vpon him And this was the dealing of these men whiche needes will be reputed for Catholicke fathers of the spirituality succeders of the Apostles disciples of Christ pillers of the holy Churche and leaders of the people Of whose doynges and proceedinges howe agreable they are to the example of Christ and his Apostles I leaue to discusse referryng the iudgement hereof to them which know the institution of Christes religion and doctrine Now least peraduēture the disordered misrule of these Christmas Lordes will not be credited vppon the simple narration of the story yee shall heare the whole discourse of this processe registred by the hand of the Martyr hymselfe who as he could tell best what was done so I am sure would not testifie otherwise then trueth was according as you shall heare by his owne declaration here following ¶ The declaration of Steuen Gratwicke concerning his owne story and condemnation VPon the xxv day of May in the yeare of our Lord 1557. I. Stephen Gratwick came before the Bishop of Winchester D. White into S. Georges Churche in Southwarke at eight of the clocke in the morning and then hee called me before him and sayd vnto me B. Winchester Stephen Gradwick how standeth the matter with thee now Art thou contented to reuoke thy heresies the which thou hast mayntayned and defended here within my Dioces oftentimes before me and also vppon Sonday last ye stoode vp in the face of the whole Churche mayntayning your heresies so that you haue offended with in the libertie of my Dioces and now I being your Ordinary you must aunswere to me directly whether you will reuoke them or not the which I haue here in writing and if so be that you wil not reuoke them then I will excommunicate you and therefore note well what you doe for now I read here the Articles agaynst you And so whē he had ended he bad me answer vnto them Grat. My Lord these articles whiche you haue here obiected agaynst me are not mine but of youe owne making For I neuer had any of mine examinations written at any time and therefore these be the obiections that you laye agaynst me as a snare to get my bloud Wherefore I desyer your lawfull fauour to allow my lawfull appeale vnto myne Ordinary for I haue nothing to do with you And whereas you do burden me that I haue offended within your Dioces it is nothing so for I haue not interprised neyther to preache nor teache within your Dioces but was apprehended by mine own Bishop sent prisoner into your Dioces by the consent of the Coūsell mine own Ordinary therefore I so being in your Dioces you haue no cause to let my lawfull appeale And with that there came the Bishop of Rochester was receaued at the B. of Winchesters hands with much gladnes according to their determinate purpose before inuented And so followed the Archdeacon of Canterbury And then the Bishop agayne start vp as a man halfe rauished of his wittes for ioye embracing him with many gētle wordes and sayd that he was very glad of his comming making himselfe ignorant thereof as he thought it should appeare to me Then sayd Winchester B. Win. Syr I am very glad of your cōming For here I haue one before me who hath appealed vnto you being his Ordinary Then sayd the Archdeacon of Canterbury Arch. Cant. I know this man very well He hath bene diuers times before me And then I aunswered and sayd Gratw My Lorde I am not of his Dioces not by fiue miles for his Dioces reacheth on that parties but to the Cliffes of Lewes I dwelled at Bright Hempson fiue miles beyond in the Dioces of the Bishop of Chichester and therefore I am not of his Dioces Then the the Bishop of Winchester the B. of Rochester and the Archdeacon of Canterbury cast their heades together laughed and thē they sayd my Ordinary wold be here by and by so they sent forth for a counterfayte in steede of mine Ordinary and then I saw them laugh and I spake vnto them and sayd Grat. Why do ye laugh are ye confederate together for my bloud and therein triumph you haue more cause to looke waightely vpon the matter For I stand here before you vpon life and death But you declare youre selues what you are for you are lapped in Lambes apparell but I would to God ye had coates according to your assemblye here which is scarlet gownes for I do here perceiue you are bent to haue my bloud And then came rushing in their counterfayted Bishop who was the hyred seruaunt to deliuer me into the hands of the high Priest the Bishop hearyng him come with haste enquired of his man who was there and he sayd my lord of Chichester Then the Bish. with hast rose vp and sayd Wint. Ye are most hartily welcome and required him to sit downe and then sayd the Bishop of Winchester to me Loe here is your Ordinary What haue you nowe to saye vnto him Grat. I haue nothing to say vnto him If he haue nothing to say vnto me I pray you let me depart Then aunswered my Counterfeyt Ordinary and sayd Counterf Here you stand before my Lords and me in triall of your fayth and if you bring the trueth wee shall by compulsion geue place vnto you as it is to be proued by the word and your doctrine to be heard and placed for a truth Grat. Then I demaunded of him whether hee meant by authoritie or by the iudgement of the spirite of GOD in his members And he aunswered me by authoritie as well as by the spirite Grat. Then I sayd Nowe will I turne your own Argument vpon you for Christ came before the high priests Scribes and Phariseis bringing the truth with him beyng the very truth hymselfe which truth cannot lye yet both he and his truth was condemned and took no place with them And also the Apostles and all the Martyrs that dyed since Christ therefore I turne your owne argument vpon you aunswere it if you can Counterf Then he with a great hast of coller sayd vnto the Bishop of Winchester obiect some Articles agaynst hym for he is obstinate and would fayne get out of our handes therefore holde him to some particular so that other aunswere could I not haue of his argument Wint. Then the Bishop of Winchester began to reade hys obiections of his owne making agaynst me and bad me aunswere vnto them And I sayd Grat. No except you would set the law apart because I see you are
mindfull of my bloud Wint. Now you may see hee will not aunswere to these but as he hath aforesayd Then spake the Counterfeit Ordinary agayne and sayd Counterf My Lord aske him what he sayth to the Sacrament of the aultar Then the Byshop asked me as my Counterfeit Ordinary required him Grat. My Lord I doe beleue that in the sacrament of the Supper of the Lord truely ministred in both kinds according to the institution of Christ vnto the worthy receauer he eateth mistically by fayth the body and bloud of Chryst. Then I asked him if it were not the truth And hee sayde yes Then sayd I beare witnesse of the truth Winchester Then the Bishop of Winchester whose head being subtilest to gather vpon my wordes sayd My Lord see you not how he creepeth away with his heresies and couereth them priuely Note how hee here seperateth the Sacrament of the aulter from the supper of the Lord meaning it not to be the true sacrament also how he condemneth our ministration in one kinde and alloweth that the vnworthy receauer doth not eate and drinke the body and bloud of Christ which be sore matters truely wayed being couered very craftely with his subtill shiftes of sophistry but he shall aunswere directly or euer he depart Grat. My Lord this is but your gathering of my wordes for you before confessed the same sayinges to be the truth this you catch at me and fayne woulde haue a vauntage for my bloud but seeing you iudge me not to meane the sacramēt of the aultar nowe come to the probatiō of the same sacrament and proue it to be the true sacrament and I am with you or els if you can proue your Church to be the true Church I am also with you But then he called to memory the last probation of the Churche and sacramentes howe hee before was driuen to forsake the scriptures and to shew me by good reason how they might minister the sacrament in one kinde his reason was this Like as a man or woman dyeth on a sodayn and so when we haue geuen him the body of Christ in the meane time the partie dyeth and so he eateth the bodye of Christ not drinketh his bloud And this was his simple shift in the prouing of their Sacramentes so that he was now halfe abashed to begin that matter agayne But yet a little subtile shift he brought in and sayd Winc. What sayest thou by the administration of the priests euery day for them selues and they minister in bothe kindes To that I aunswered you haue two administrations for I am sure at Easter you minister but in one kinde and therfore it is not according to the institution of Christ but after your owne imaginations Winc. Why then what sayest thou to these wordes Take eate this is my body These are the wordes of Christe Wilt thou deny them Grat. My Lord they are the words of scripture I affirme them and not deny them Rochest Why then thou doest confesse in the sacrament of the aulter to be a reall presence the selfe same body that was borne of the Uirgine Mary and is ascended vp into heauen Grat. My Lord what do you now meane do you not also meane a visible body for it cannot be but of necessitie if it be a reall presence and a materiall body it must be a visible body also Winc. Nay I say vnto thee it is a reall presence and a materiall body and an inuisible body to Grat. My Lord then it must needes be a phantastical body for if it shoulde bee materiall and inuisible as you affirme then it must needes be a phantasticall body for it is aparaunt that Christes humayne body was visible and seene Winc. Then the Bishop brake out and said when diddest thou see him I pray thee tell me Grat. To that I aunswered and sayd a simple argument it is Because our corporall eyes cannot comprehend christ doth that proue or follow that he is inuisible because wee cannot see him Winc. And with that the Bishop began to waxe weary of his argument and remoued his talke to Iudas in eatyng the sacrament said he eat him wholy as the Apostles did Grat. And then I asked him if he meant Christes flesh and bloud the which he speaketh of in the 6. of Iohn and saith he that eateth my flesh and drinketh my bloud hath eternall lyfe in me Winc. To that he aunswered and sayd yea Grat. Then sayd I of necessitie Iudas must needes be saued because hee eate the fleshe and dranke the bloude of Christ as you haue affirmed and also all the vngodly that dye without repentance because they haue eaten your sacrament which you say is the flesh bloud of Christ therfore of necessitie they shall receiue the benefite thereof that is eternall life Which is a great absurditie to graunt then of necessitie it must follow that all that eate not drynke not of your sacrament shall finally pearish and bee damned for Christ sayth except you eate my fleshe and drinke my bloud you can haue no life in me And you haue afore sayd that your sacrament which you say is the same flesh bloud that Christ speaketh of and here I proue that all children then that dye vnder age to receaue the sacrament by your owne argument they must be damned whiche is horrible blasphemy to speake Nowe here I turne your owne argument vpon you aunswere it if you can Winc. My Lord do you not see what deceitful arguments he bringeth in here agaynst vs mingled with sophistry keepeth himselfe in vauntage so that we can get no holde vpon him But I say vnto thee thou peruerse hereticke I see now thou art a peruerse fellowe I had a better opinion of thee but now I see we lose our time about thee yet I aunswere thee S. Paule doth open the sixte of Iohn playne if thou wilt see for he sayth they eate Christes body and drinke his bloud vnworthely and that was the cause of their damnation Grat. My Lord take heede ye doe not adde vnto the texte for he that addeth vnto the text is accursed of God and I am sure here you haue brought more then Paule hath spoken for he sayth not because they haue eaten his body and dronke his bloud vnworthily but S. Paule sayth Who so euer shall eate of this bread and drinke of the Cuppe vnworthely shall be giltie of the body and bloud of Christ. Note my lord he saith not as you haue affirmed but clene contrary And with that they were all in a great rage Winch. And the bish of Winchester said I belied the text Grat. And then I called for the text Winch. And he said I asked thee euen now if thou vnderstoodest Latine and thou saidest whether I can or no the people shall beare witnesse in English Grat. And so I called againe for the Testament whether it were Latin or English for the
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
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
taught What can I do more Consider with your selues that I haue done it for the confirmation of Gods trueth Pray that I may continue vnto the end The greatest part of the assault is paste I prayse my God I haue in all my assaultes felt the present ayde of my God I geue him most harty thankes therefore Looke not backe nor be ye ashamed of Christes Gospell nor of the bonds I haue suffered for the same thereby ye may be assured it is the true word of God The holy ones haue bene sealed with the same marke It is no time for the losse of one man in the battell for the campe to turne backe Vp with mennes hartes blowe downe the dawbed walles of heresies Let one take the Banner and the other the Trumpette I meane not to make corporall resistaunce but pray and ye shall haue Elias defence and Elizeus company to fight for you The cause is the Lordes Nowe my brethren I can write no more time will not suffer and my harte with panges of death is assaulted but I am at home with my God yet aliue Pray for me salute one another with the holy kisse The peace of god rest with you all Amen From Newgate prison in haste the day of my condemnation Iohn Rough. An other letter of Iohn Rough written vnto the Congregation two dayes before he suffered THe spirite of all consolation be with you ayde you and make you strong to runne to the fight that is layde before you wherewithall God in all ages hath tryed hys elect and hath found them worthy of himselfe by copling to theyr head Iesus Christ in whome who so desireth to liue Godly the same must needes suffer persecution For it is geuen vnto them not onely to beleeue but also to suffer And the Seruaunt or Scholer can not be greater then his Lord or Mayster but by the same way the head is entered the members must folow no life is in the members which are cutte from the body likewise we haue no life but in Christ for by him we liue moue and haue our being My deare sonne now departing this life to my great aduauntage I make chaūge of mortality with immortality of corruption to put on incorruption to make my body like to the corne cast into the ground which except it die first it can bring forth no good fruite Wherefore death is to my great vauntage for therby the body ceaseth from sinne and after turneth into the first originall but after shall be chaunged and made brighter then the Sonne or Moone What shall I write of this corporall death seeing it is decreed of God that all men shall once die happy are they that die in the Lord which is to dye in the fayth of Christ professing and confessing the same before many witnesses I prayse my God I haue passed the same iourney by manye temptations the deuill is very busye to perswade the world to entise with promises and fayre wordes which I omitte to write least some might thinke I did hunt after vayne glorye whiche is farthest from my hart Lastly the daunger of some false brethren who before the Byshop of London purposed to confesse an vntrueth to my face yet the God that ruled Balaam moued theyr hartes where they thought to speake to my accusation hee made them speake to my purgation What a iourney by Gods power I haue made these eight dayes before this date it is aboue flesh and bloud to beare but as Paule sayth I may do all thinges in hym which worketh in me Iesus Christ. My course brethrē haue I run I haue fought a good fight the crowne of righteousnes is layd vp for me my daye to receiue it is not long too Praye Brethren for the enemye doth yet assaulte Stande constaunt vnto the ende then shall you possesse your Soules Walke worthely in that vocation wherein you are called Comfort the Bretheren Salute one another in my name Be not ashamed of the Gospell of the Crosse by me preached nor yet of my suffering for with my bloud I affirme the same I go before I suffer first the bayting of the Butchers Dogges yet I haue not done what I should haue done but my weaknes I doubt not is supplied in the strēgth of Iesus christ and your wisedomes learning will accept that small talent which I haue distributed vnto you as I trust as a faythfull stewarde and if what was vndone impute that to my frayltye and ignoraunce and with your loue couer that which is and was naked in me God knoweth ye all are tender vnto me my hart bursteth for the loue of you Ye are not without your great pastor of your soule who so loueth you that if men were not to bee sought out as God be praysed there is no want of men he would cause stones to minister vnto you Cast your care on that Rock the wind of temptation shall not preuayle fast and praye for the dayes are euill Looke vp with your eyes of hope for the redemption is not farre off but my wickednesse hath deserued that I shall not see it And also that which is behind of the bloud of our brethren which shall also be layd vnder the aulter shall crye for your reliefe Time wil not now suffer me to write longer Letters The spirite of God guid you in and out rising sitting couer you with the shadow of his winges defend you agaynst the tyrannye of the wicked and bring you happely vnto the Porte of eternall felicitye where all teares shall be wyped from your eyes and you shall alwayes abyde wyth the Lambe Iohn Rough. ¶ Margaret Mearing Martyr IT is declared that in the companye of Iohn Roughe was burned one Margaret Mearyng who as the Register maketh mention was at one time and day brought wyth the sayde Rough foorth to examination where the Byshop hauynge no priuate matters to charge her withall did the eightenth daye of December obiecte agaynste her those common and accustomable Articles mentioned before pag 1585. To which she aunswered as followeth FIrst that there is here in earth a catholicke Churche and that there is the true fayth of Christ obserued and kept in the same Church 2 Item that there were onely two sacramentes in the Church namely the sacrament of the bodye and bloud of Christ and the sacrament of Baptisme 3 Item that she was baptised in the fayth beliefe of the sayd Church renouncing there by her Godfathers and Godmothers the Deuill and all his workes c. 4 Item that when she came to the age of fouretene yeares shee did not knowe what her true beliefe was because shee was not then of discretion to vnderstande the same neyther yet was taught it 5 Item that she had not gone from the catholicke fayth at any time but she sayde that the Masse was abhominable before the sight of God and before the sight of all true Christian people and that it is the
a man new chaunged euen from death to life and sayd Now I thanke God I am strong and passe not what man can do vnto me So going to the stake to his fellowes agayne in the end they all suffered most ioyfully constaÌ„tly and manfully the deathe together and were consumed in fire to the terror of the wicked the comforte of Gods Children and the magnifiyng of the Lordes name who be praysed therfore for euer Amen Three godly Martyrs burned at Norwich After this the forenamed Commissarye Berry made great stirre about other which were suspected within the sayd towne of Aylsham and caused two hundred to creep to the crosse at Penticost besides other punishmentes which they sustayned On a tyme this Berry gaue a poore man of his parish of Marsham a blowe with the swingell of a flayle for a worde speaking that presently thereon he dyed and the sayd Berry as is sayd held vpp his hande at the Barre therefore Then after that in his parishe of Aylesham also ann 1557. there was one Alice Oxes came to his house and going into the Hall hee meeting her being before moued smote her with his fist whereby shee was fayne to be caryed home and the next day was founde dead in her chamber To write how many concubines and whores he had none would beleue it but such as knew him in the countrey he dwelt in He was riche and of great authoritie a great sâ—earer altogether geuen to women and persecuting the Gospell and compelling men to idolatry One Iohn Norgate a man learned godly and zelous who would not goe to their trashe but rather dye being sore hunted by the sayd Berry prayed hartely to God and the Lorde shortly after in a consumption deliuered hym Notwithstanding the rage of this wicked manne waxed more fiercer and fiercer Hee troubled sundry men burnt all good bookes that he could get and diuorsed many men and women for religion When he heard say that Queene Mary was dead and the glory of theyr triumph quayled the sonday alter being the xix of Nouember an 1558. he made a great feast had one of hys concubines there with whome he was in his chamber after dinner vntill Euensong Then went he to Church where hee had ministred Baptisme and in going from Church homeward after euensong betwene the churchyard and his house being but a little space as it were a churchyarde bredth asunder he fell downe sodainly to the ground with a heauy grone and neuer stirred after neyther shewed any one token of repentaunce Thys hapned his neighbors being by to the example of al other The Lord graunt we may obserue his iudgementes And those that had his great riches since his death haue so consumed with them that they be poorer now then they were before they had his goodes such iudgement hath the Lord executed to the eyes of all men At that tyme one Dunning Chauncellor of Lincolne which in some part of Queene Maryes dayes was ChaÌ„cellor of Norwiche and a very mercilesse tyrant as liued died in Lincolnshyre of as sodayne a warning as the sayd Berry dyed Thus haue I shewed thee good reader the constancie boldnes and glorious victory of these happy Martyrs as also the tyrannicall cruelty of that vnfortunate Commissary and his terrible end The Lorde graunt wee may all effectually honour the iudgementes of God and feare to displease his holy Maiesty Amen The persecution of mother Seman ABout this tyme or somewhat before was one Ioane Seman mother to the foresayd William Seman being of the age of 66. yeares persecuted of the sayde Syr Iohn Tyrrell also out of the towne of Mendlesham aforesayd because she would not goe to masse and receyue agaynst her conscience Which good old woman being froÌ„ her house was glad sometime to lye in bushes groues fieldes and sometyme in her neighhors house when shee could And her husband beyng at home about the age of 80. yeares fell sicke and she hearing thereof with speede returned home to her house agayn not regarding her life but considering her duetie and shewed her dilligence to her husband most faythfully vntill God tooke him awaye by death Then by Gods prouidence she fell sicke also and departed this lyfe within her owne house shortly after And when one M. Simondes the Commissarye heard of it dwelling thereby in a towne called Thorndon he commaunded straitely that she shuld be buryed in no Christian buriall as they call it where through her frendes wer compelled to lay her in a pit vnder a motes side Her husband and she kept a good house and had a good report amongest theyr neighbours willing alwayes to receiue straungers and to comfort the poore and sicke and lyued together in the holy estate of Matrimony very honestly aboue forty yeares and shee departed thys life willingly ioyfully with a steadfast fayth and a good remembraunce of Gods promise in Christ Iesus The persecution of mother Benet IN the sayde time of Queene Mary there dwelte in the towne of Wetherset by Mendlesham aforesayde a very honest woman called mother Bennet a widowe whiche was persecuted out of the same towne because she woulde not goe to masse and other theyr beggarly ceremonyes but at rhe last shee returned home agayne secretly to her house and there departed this lyfe ioyfully But Syr I. Tyrrell M. Simondes the Commissary would not let her be buryed in the Churchyarde So was she layde in a graue by the high way side The same good old woman mother Benet in the tyme of persecution met one of the sayd mother Semans neighbours and asked her how the sayd mother Seman did she aunswered that she did very wel God be thanked Oh sayd she mother Seman hath slept a great sleepe before me for she was neuer couetous that I could perceiue Her husband in his mirth would say vnto her O woman if thou were sparing thou mightest haue saued me an C. markes more then thou hast To the whiche shee woulde aunswere agayne gently and saye O man be content and let vs be thankefull for God hath geuen vs enough if we can see it Alas good husband would shee saye I tell you truth I cannot â—irken vp my butter and keep my cheese in the chamber and wayte a great price and let the poore want and so displease God But Husband let vs be riche in good workes so shal we please the Lord haue al good thinges geuen vs. c. This good wâ—man of that vice of couetousnesse of all that knew her was iudged least to be spotted of any infirmitie she had The Lord roote it out of the hartes of them that be infected therwith Amen ¶ The Martyrdome of three constant and godly persons burnt at Colchester for the defence and testimony of Christes Gospell THou hast heard good Reader of the forenamed three that were burnt at Norwich whose bloud quenched
owne voluntary will amongest whō was one Daniell a great doer and preacher sometimes of the Gospell in the dayes of king Edward in those parties of Cornewall and Deuonshyre whom after that she perceiued by his owne confession to haue reuolted from that whiche he preached before through the grieuous imprisonmentes as he sayd and feare of persecution whiche he had partly susteined by the cruell Iustices in those parties earnestly she exhorted him to repent with Peter and to be more constant in his profession Moreouer there resorted to her a certeine worthy gentlewoman the wife of one Walter Rauley a womā of noble wit and of a good godly opinion came to the prisō talked with her she sayd her creede to the gentlewoman when she came to the Article· He ascended there she stayed and bade the Gentlewoman to seeke his blessed bodye in heauen not in earth told her playnly that God dwelleth not in temples made with handes that sacrament to be nothing els but a remembrance of his blessed passion yet sayd she as they now vse it it is but an Idoll far wide from any remembrance of Christes body which sayd she will not long continue so take it good maistres So that as soone as she came home to her husband she declared to him that in her life she neuer heard a woman of such simplicity to see to talk so godly so perfectly so sincerely so earnestly in so muche that if God were not with her shee could not speak such things to the which I am not able to answere her sayd she who can read and she can not Also there came to her one William Kede and Iohn his brother not onely brethren in the flesh but also in the truth and men in that Country of great credite whose father Robert Kede all his life suffered nothing but trouble for the Gospell These two good and faythfull brethrē were present with her both in the hall and also at the prison as they reported they neuer heard the like woman of so godly talke so faythfull or so constant as godly exhortations she gaue them Thus this good matrone the very seruant and handmayd of Christ was by many wayes tried both by harde prisonment threatninges tauntes and scornes called an Anabaptist a madde woman a drunkard a whoore a runnagate She was prooued by liberty to goe whither she would she was tryed by flattery with many fayre promises she was tryed with her husband her goodes and childred but nothing could preuayle her hart was fixed shee had cast her anker vtterly contēning this wicked world A rare ensample of constancy to all professors of Christes holy Gospell In the bill of my Information it is so reported to me that albeit shee was of suche simplicity and without learning yet you could declare no place of Scripture but she would tell you the Chapter yea she woulde recite to you the names of all the bookes of the Bible For whiche cause one Gregory Basset a rancke Papist sayd she was out of her wit and talked of the Scripture as a dogge rangeth farre of from his mayster whē he walketh in the fieldes or as a stolen sheepe out of his maisters handes she wist not wherat as all heretickes do with many other such taūtes which she vtterly defyed Whereby as almightye God is highly to be praysed working so mightely in such a weake vessell so men of stronger and stouter nature haue also to take example how to stand in like case whē as we see this poore woman how manfully she went through with such constancy and pacience At the last when they perceiued her to be past remedy and had consumed all theyr threatninges that by neyther prisonmēt nor liberty by manaces nor flattery they could bring her to sing any other song nor win her to their vanities and superstitious doinges then they cryed out An Anabaptist an Anabaptist Then at a daye they brought her from the Bishops prison to the Guildhall after that deliuered her to the tēporall power according to their custome where shee was by the Gentlemen of the countrey exhorted yet to call for grace to leaue her fond opinions And go home to thy husband sayd they thou art an vnlearned woman thou art not able to answere to such high matters I am not sayd she yet with my death I am content to be a witnes of Christs death and I pray you make no lōger delay with me my hart is fixed I will neuer otherwise say nor turne to theyr superstitious doinges Then the bishop sayd the deuill did lead her No my Lord sayd she it is the spirite of God whiche leadeth me and which called me in my bed at midnight opened his truth to me Thā was there a great shout and laughing among the priestes and other During the time that this good poore woman was thus vnder these priestes handes amongest many other baytinges and sore conflictes whiche she susteyned by thē here is moreouer not to be forgotten howe that Mayster Blaxton aforesayd being treasurer of the Church had a concubine which sundry times resorted to him with other of his gossips so that alwayes when they came this sayde good woman was called forth to his house there to make his miniō with the rest of the company some myrth he examining her with suche mocking gyruing deriding the truth that it would haue vexed any christian hart to haue seene it Then when he had long vsed his foolishnes in this sort had sported himselfe enough in deriding this christian martyr in the end he sent her to prison agayne and there kept her very miserablye sauing that sometimes he would send for her when his foresayd guest came to him to vse with her his accustomed folly aforesaid But in sine these vile wretches after many combates and scoffing perswasions whē they had played the part of the cat with the mouse at length condemned her and deliuered her ouer to the secular power Then the Indictment beyng geuen and read whiche was that she should go to the place whence she came and from thence to be led to the place of execution then there to bee burned with flames till shee shoulde bee consumed shee lifted vppe her voyce and thanked GOD saying I thanke thee my Lord my God this daye haue I founde that which I haue long sought But such outcries as ther were agayne and such mockings were neuer seene vpō a poore seely woman Al which she most paciently took And yet this fauour they pretended after her iudgement that her life should be spared if she would turne recant Nay that will I not sayd she God forbyd that I shoulde loose the life eternall for this carnall and shorte life I wyll neuer turne from my heauenly husband to my earthly husband from the feloshippe of aungels to mortall children And if my husband and children be faythfull then am I
theirs God is my father God is my mother God is my Sister my Brother my Kinsman God is my frend moste faythfull ¶ The cruell burning of a woman at Exeter Touching the name of this woman as I haue nowe learned she was the wife of one called Prest dwelling in the Dioces of Exeter not farre from Launceston ¶ The Persecution and Martyrdome of three godly men burnt at Bristow about the latter yeares of Queene Maries reigne IN writing of the blessed Sayntes which suffered in the bloudy dayes of queene Mary I had almost ouerpassed the names and story of three godly Martyrs whiche with theyr bloud gaue testimony likewise to the gospell of Christ being condemned and burnt in the town of Bristow The names of whom were these Richard Sharpe Thomas Benion Thomas Hale First Richarde Sharpe Weauer of Bristowe was brought the 9. day of Marche an 1556. before M. Dalbye Chauncellour of the Towne or City of Bristow and after examination concerning the sacrament of the aultar was perswaded by the sayde Dalbye and others to recant and the 29. of the same moneth was enioyned to make his recantation before the Parishioners in his parish Churche Which whē he had done he felt in his cōscience such a tormenting hell that he was not able quietly to worke in his occupation but decayed and chaunged both in colour and liking of his body Who shortly after vpon a sonday came into his parish Church called Temple after high masse came to the queere doore sayd with a loud voyce Neighbors beare me recorde that yonder Idoll and poynted to the aultar is the greatest and most abhominable that euer was and I am sory that euer I denied my Lord GOD. Then the Constables were commaunded to apprehende him but none stepped forth but suffered him to goe out of the Church After by night he was apprehended and caried to Newgate shortly after he was brought before the sayd Chauncellor denying the sacrament of the aultar to be the body bloud of Christ sayd it was an Idoll and therfore was cōdemned to be burnt by the sayd Dalby He was burnt the 7. of May. 1557. and dyed godly paciently and constantly confessing the articles of our fayth ¶ Thomas Hale Martyr THe Thursday in the night before Easter .1557 came one M. Dauid Herris Alderman Iohn Stone to the house of one Thomas Hale a Shoomaker of Bristowe caused him to rise out of his bedde brought hym foorth of his dore To whō the said Tho. Hale said You haue sought my bloud these two yeares now much good do it you with it Who being committed to the watchmen was caried to Newgate the 24. of April the yere aforesaid was brought before M. Dalby the Chancelor committed by him to prison after by him condemned to be burnt for saying the sacrament of the altar to be an Idoll He was burned the 7. of May with the foresayd Rich. Sharpe godly paciently and constantly embracing the fire with his armes Two Godly Martyrs burned at Bristow Richard Sharpe Thomas Hale were burned both together in one fire and bound backe to backe Thomas Benion THomas Benion a Weauer at the commaundement of the Commissioners was brought by a Constable the thirtenth daye of August 1557. before Mayster Dalbye Chauncellour of Bristow who committed him to pryson for saying there was nothing but bread in the Sacrament as they vsed it Wherefore the twenty day of the sayd August he was condemned to be burnt by the sayd Dalby for denying fiue of theyr Sacramentes and affirming two that is the Sacrament of the body and bloud of Christ and the Sacrament of Baptisme He was burnt the seuen and twenty of the sayd moneth and yeare and dyed godly Thomas Benion burned at Bristow constantly and patiently with confessing the articles of our christian fayth ¶ The Martyrdome of fiue constant Christians which suffered the last of all other in the time of Queene Mary THe last that suffred in Queene Maries time were fiue at Caunterburye burned about sixe dayes before the death of Queene Mary whose names follow here vnder written Iohn Corneford of Wortham Christopher Browne of Maydstone Iohn Herst of Ashford Alice Snoth Katherine Knight otherwise called Katherine Tynley an aged woman These fiue to close vp the finall rage of queene Maries persecution for the testimony of that word for whiche so many had died before gaue vp theyr liues meekly and paciently suffering the violent malice of the Papistes Which Papists although they then might haue either well spared them or els deferred theyr death knowing of the sicknesse of Queene Mary yet such was the implacable despite of that generation that some there be that say the Archdeacō of Canterbury the same time being at London vnderstanding the daunger of the Queene incontinently made al post hast home to dispatch these whom before he had thē in his cruell custody The matter why they were iudged to the fire was for beleuing the body not to be in the sacrament of the aulter vnlesse it be receiued saying moreouer that we receiue an other thing also beside Christes body which we see and is a temporall thing according to S. Paule The thinges that be sene be temporall c. Item for confessing that an euill man doth not receiue Christes body Because no man hath the sonne except it be geuen him of the father Item that it is Idolatry to creepe to the crosse and S. Iohn forbidding it sayth Beware of Images Itē for confessing that we should not pray to our Lady and other Sayntes because they be not omnipotent For these and such other articles of Christian doctrine were these fiue committed to the fire Agaynst whom whē the sentence shoulde be read and they excommunicate after the maner of the papistes one of them Iohn Cornford by name styrred with a vehemēt spirit of the zeale of god proceeding in a more true excōmunication agaynst the papistes in the name of them all pronounced sentēce against them in these wordes as folow In the name of our Lord Iesus Christ the sonne of the most mighty God and by the power of his holy spirite the authority of his holy catholick Apostolick church we do geue here into th◠handes of Satan to be destroyed the bodies of all those blasphemers hereticks that do mainteine any error agaynst his most holy word or do cōdemne his most holy truth for heresy to the mainteinaunce of any false Churche or fayned Religion so that by this thy iuste iudgement O most mighty God against thy aduersaries thy true religion may be knowne to thy great glory and our comfort and to the edifying of al our natiō Good Lord so be it Amen This sentence of excommunication beyng the same time openly pronounced and registred proceeding so as it seemeth from an inwarde fayth and hartye zeale to Gods trueth and
wordes and reioysing in the same began to speake vnto hym saying that he was sory to heare these newes For sayd he if Crome should say otherwise then he hath sayd then is it contrary to the truth of Gods worde and contrary to his owne conscience which shall before God accuse hym Lewes aunswered and sayd that he had Preached taught heresy and therefore it was meete that he should in such a place reuoke it Wilmot tolde him that he would not so say neyther did he heare hym Preach any doctrine contrary to Gods worde written but that he proued his doctrine and that sufficiently by the Scriptures Lewes then asked him how he knew that Wilmot Aunswered by the Scripture of God wherein he shall find GODS will and pleasure what he willeth all men to do and what not to do and also by them he should prooue and trye all doctrines and the false doctrine from the true Lewes sayde it was neuer mery since the Bible was in Englishe and that he was doth an hereticke and a traitour that caused it to be translated into Englishe meaning Cromwell and therefore was rewarded according to his desertes Wilmot aunswered agayne what his desertes and offences were to his Prince a great many do not knowe neyneyther doth it force whether they do or no once he was sure that he lost his lyfe for offending his Prince and the law did put it in execution Adding moreouer concerning that man that he thought it pleased GOD to rayse hym vp from a low estate and to place him in hyghe authority partly vnto this that he should do that as all the Bishops in the Realme yet neuer dyd in restoring agayne Gods holy worde which being hyd long before from the people in a straunge tongue now comming abroad amongest vs will bring our Byshops Priestes sayde he in lesse estimation among the people Lewes asked why so Wilmot sayde because their doctrine and liuing was not according to his word Then sayde Lewes I neuer heard but that all men shoulde learne of the Byshops and Priests because they are learned men and haue bene brought vp in learning all the dayes of their liues Wherefore they must needes know the truth and our fathers did beleue their doctrine and learning and I thinke they did well for the worlde was farre better then then it is now Wilmot aunswered I will not say so For wee muste not beleue them beause they are Bishops neyther because they are learned neither because our forefathers did follow theyr doctrine For I haue read in Gods booke how that Byshoqpes and learned men haue taught the people false doctrine and likewise the Priestes from time to time and in deede those people our forefathers beleued as they taught and as they did thinke so did the people thinke But for al this Christ calleth thē false Prophetes theeues and murtherers blinde leaders of the blinde willing the people to take heede of them least they should both fal into the ditche Moreouer we read that the Byshoppes Priests and learned men haue bene commonly resisters of the trueth from time to time and haue alwayes persecuted the Prophetes in the old lawe as theyr successours did persecute our Sauiour Christ and hys Disciples in the newe lawe We must take heed therefore that we credite them no further then God will haue vs neyther to followe them nor our forefathers otherwise then he commaundeth vs. For almighty God hath geuen to all people as well to kings and Princes as Byshoppes Priests learned and vnlearned men a commaundement and law vnto the which he willeth all men to be obedient Therfore if any Bishop or Prieste preache or teache or Prince or Magistrate commaunde any thing contrary to his commaundement we must take heede how we obey them For it is better for vs to obey God then man Mary sir quoth Lewes you are a holy Doctoure in deede By Gods bloud if you were my man I woulde set you about your busines a little better and not to look vpon bookes and so woulde your Mayster if hee were wise And with that in came his mayster and young man wyth hym which was seruaunt with M. Daubny in Watling streete His mayster asked what the matter was Lewes sayd that he had a knauish boy here to his seruaunt and how that if he were his he would rather hang him then keepe him in his house Then his Mayster being somewhat moued asked his fellowes what the matter was They sayde they began to talke about Doct. Crome Then hys Mayster asked hym what hee hadde sayde swearyng a great othe that he would make hym to tell hym He sayd that he trusted he had sayd nothing whereby either he or M. Lewes may iustly be offended I pray you quoth Wilmot aske him what I sayd Mary sir sayd Lewes thys he sayd that Doct. Crome did preach and teach nothing but the truth and howe that if he recant on Sonday next he would be sory to heare it that if he do he is made to doe it agaynst his conscience And more he sayth that we must not follow our Bishops doctrine and preaching For sayth he they be hinderers of Gods word and persecutors of that and how Cromwell dyd more good that traytour in setting foorth the Bible then all our Byshops haue done these hundreth yeares thus reporting the matter worse then he had sayd Then sayde Wilmot that in many thinges hee made his tale worse then it was His Maister hearyng of thys was in a great fury and rated him saying that eyther he would be hanged or burned swearing that he would take away all his bookes and burne them The younge man Mayster Dawbnies seruant standing by hearing this beganne to speake on his part vnto Lewes and his talke confirmed all the sayinges of other to be true This young man was learned his name was Tho. Fayrefaxe Lewes hearing this young mans talk as wel as the others went his way in a rage vnto the Court. On the morowe they heard newes so that the sayde Wilmot and Tho. Fayrefaxe were sent for to come to the Lord Maior The messenger was M. Smart Sword-bearer of London They came before dinner to the Mayors house and were commaunded to sit downe at dinner in the Hall and when the dinner was done they were both called into a Parlour where the Mayor and Syr Roger Cholmley was who examined them seuerally that one not hearing the other The effect of their talke with them was this Syr Roger Cholmley sayd vnto the foresayd Wilmot that my Lorde Mayor and hee had receiued a commaundement from the Counsell to send for hym and his companion and to examine them of certayne thinges which were layde vnto theyr charge Then sayd Mayster Cholmley to hym Syrra what Countreyman art thou He aunswered that he was born in Cambridgeshyre and in such a towne Then he asked him how long he had bene in
the beating and the flight and feare they were neuer in health since as the sayd Wilmot with hys owne mouth hath credibly ascertayned vs and we cā no lesse but testifie the same Thus haue we briefly rehearsed this little tragedye wherein ye may note the malice of the enemies at al times to those which professe Christ and take hys parte of what estate or degree so euer they bee according to the Apostles saying It is geuen vnto you not onely to beleue but also to suffer with him To whome be honor and glory Amen Next after these two aboue specified followeth the beating of one Thomas Greene who in the time of Queene Mary was caused likewise to be scourged and beaten by Doctor Story What the cause was here followeth in story and examination to be seene whiche hee penned wyth his owne hand as the thing it selfe will declare to the reader The copy and wordes of the same as he wrote them here follow Wherein as thou mayst note gentle reader the simplicitie of the one so I pray thee marke the cruelty of the other part The scourging of Thomas Greene. IN the reygne of Queene Mary I Thomas Greene being brought before D. Story by my M. whose name is Iohn Wayland a Printer for a booke called Antichrist the whiche had bene distributed to certayne honest menne he asked me where I had the booke and sayde I was a traytour I told him I had the booke of a Frenchman Thē he asked me more questions but I told him I would tell hym no more nor could not Then he sayd it was no heresie but treason and that I should be hanged drawne quartered and so he called for Cluny the keeper of the Lollardes tower and bad him set me fast in the stockes I was not in the Lollardes tower two houres but Clauy came and tooke me out and caryed me to the Cole-house and there I found a frenchman lying in the stocks and he tooke him out and put on my right legge a bolte a fetter on my left hand an other and so hee set me crosse fettered in the stockes and tooke the Frenchman away with him and there I lay a day and a night On the morow after he came and sayd let vs shift your hand and legge because you shall not be lame and he made as though he pitied me and sayde tell me the trueth and I will be youre frend And I sayd I had tolde the truth and would tell no other Then he put no more but my legge in the stockes so went his way and there I remayned 6. dayes could come to no answere Then Doctor Story sent for me and asked whether I would tel him I truth where I had the booke I sayd I had told him of a frenchmā he asked me wher I came acquainted with the Frenchman where he dwelt where he deliuered me the booke I sayde I came acquaynted with him in Newgate I comming to my friendes which wer put in for Gods worde and truthes sake and the Frenchman comming to his friendes also there we did talke together and became acquaynted one with an other and dyd eate and drinke together there with our friends in the feare of God Then Story scoffed at me and sayde then there was brother in Christ and brother in Christ and reuiled me called me an hereticke and asked me if I had the booke of him in Newgate I sayd no and I tolde him as I went on my businesse in the streete I met him and he asked me how I did and I him also so falling in communicatiō he shewed me that booke and I desired him that hee woulde let me haue it In this examination Story sayd it was a great booke and asked me whether I bought it or had it geuen me I tolde him I bought it Then sayd he I was a theefe and had stollen my maysters money And I sayd a little mony serued for I gaue hym but foure pence but I promised him at our nexte meeting I woulde geue twelue pence more And he sayd that was boldly done for such a booke as spake both treason and heresie Then Story required me to bring him two sureties watche for him that I had the booke of and I shuld haue no harme I made him aunswere I would bring no sureties nor I could not tell where to finde them Then said he this is but a lye and so called for Cluny and bad hym lay me fast in the Colehouse saying he would make me tel an other tale at my next cōming and so I lay in the stockes day and night but onely when I eate my meate there remayned x. dayes before I was called for agayne Then Doctor Story sent for me agayne and asked if I would yet tell him the truth I sayd I could tell him no other truth then I had nor would And while I was ther standing there were two brought whiche I tooke to bee prisoners Then mistres Story fell in a rage and sware a great othe that it were a good deede to put a hundred or two of these hereticke knaues in a house I my selfe sayth she would set it on fire So I was cōmitted to prison agayn where I remayned 14. dayes and came to no aunswere Then Story sent for me againe and called me into the gardē and there I found with him my Lord of Windsors Chaplayne and two Gentlemen more and he told them all what they had sayd and done They sayd the book was a wonderous euill booke and had both treason and heresie in it Then they asked me what I said by the book And I sayd I know no euill by it At which wordes Story chafed and sayd hee woulde hang me vp by the hands with a rope and said also he would cut out my tonge mine eares also frō mine head After this they alledged two or three thinges vnto me out of the book And I aunswered I had not read the book through out and therfore I could geue no iudgement of the book Then my Lord of Windsores chaplayne and the other two Gentlemen tooke me aside and entreated me verye gently saying tell vs where you had the booke and of whō wde will saue you harmelesse I made them aunswere I had told all that I could to Doct. Story began to tell it thē agayn but they sayd they knew that already so they left that talke and went agayne to Story with me Then Story burdened me with my fayth and sayd I was an hereticke Whereupon the Chaplayne asked me how I did beleue Then I began to rehearse the articles of my beliefe but he bad me let that alone Then hee asked me how I beleued in Christe I made him aunswere that I beleued in Christ which dyed and rose agayne the thyrd day and sitteth on the right hand of God the father Whereupon Story asked me mockingly what is the
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
that hathe anye distinction of members but such a body as occupieth no place but is there they know not how necessity compelled me to confesse mine ignoraÌ„ce in that behalfe although in very deede they perceiued not my meaning therein neither was it in my thoughte they should so doe For by this their confession and my silence afterward I perceiued their horrible blasphemies And me thought in this I had well discharged at that time my conscience in causing them in open audience to confesse the same and so I graunted a presence but not as they supposed For onely I sayd that Christ after the worde pronounced is present in the lawfull vse and right distribution of his holye Supper which thing I neuer denied nor anye godly man that euer I heard of For sayde I Eusebius Emissenus a man of singulare fame and learning aboute 300. yeares after Christes Ascension saieth That the conuersion of the visible creatures of bread and wine into the body and bloude of Christ is like vnto our conuersion in Baptisme where nothing is outwardly chaunged but al the chaunge is inwardly by the mightye woorking of the holy Ghoste which fashioneth and frameth Christe in the heart and mind of man as by the example of Peter preaching to the people Actes 2. By which he so pâ—erced theyr consciences that they openly with most earnest repentaÌ„ce confessed their sinnes saying Men brethren what shall we doe Repent and be baptized euery of you said Peter in the name of Iesus Christ so that at this Sermon there were which turned vnto Christ three thousand persones in whome Christ was so fashioned and framed as that he did dwell in euery one of them and they in him and after the like maner sayd I is Christ present in the lawfull vse and right distribution of his holy Supper and not otherwise For although I sayd according to the truth the Christ dwelt in euery one of these persones rehearsed yet meant I nothing lesse then that he in them should haue a grosse carnall or fleshly dwelling And no more meant I as knoweth God hym carnally or naturally to be in the Sacrament but according to the Scriptures and my former protestation that is to the spirituall nourishment of all such as woorthelye come vnto that holy Supper receiuing it according to his holy Institution And thus I ended whych the Papistes moste maliciously and sclaunderously named a recantation whyche I neuer meant nor thought as God knoweth Now after I had thus concluded my speache the Bishop taking me by the hand sayd Father Rose you may be a woorthy instrument in Gods church and we will see to you at our comming home for hee was aboute to take hys iourney in visitation of his Diocesse and they feared much at this very time least Queene Marie should haue miscaried in childe trauaile which was looked for beynge then accounted very greate with childe so that they were not so fierce as they had bene and doubted very muche of some sturre if I shoulde haue suffered and therefore were glad to be rid of me so that by any colourable meanes for theyr owne discharge it might be so that the night folowing I was onely committed to mine olde lodging On the morowe when the Bishop was ready to ride forth in visitation he called me before him and perceiuing that sir William Woodhouse did beare me great fauoure sayde he was sorie for me and my expenses and therefore wished that I were somewhere where I might spend no more money till his retourne Why my Lord quoth Syr William Woodhouse he shall haue meate and drinke and lodging with me til your returne againe seeing you now breake vp house and hereuppon I went home wyth Syr William that good Knight who most gently entertained me and I had great libertie Uppon thys the Papisticall priestes of the Colledge of Christes Church in Norwich for that they sawe me at libertye in Sir Williams absence who also was then from home a fortnighte blased it abroade that sir William was bounden for me in body 〈◊〉 lands At his comming home therfore I asked sir William if he were so bounden for me and he denied it Then sayd I syr but for the reuerence I beare to you I might haue ben an hundred miles from you ere this But I trust now sir seeing you be not bounden for me I may go visite my frends Go where you wil said sir William for quoth he I tolde the bishop I would not be his gailer but promised onely meate drinke and lodging for you Shortly after vppon the deuise of some friendes I was closely conueyed to a friendes house where almost a moneth I was secretly kept til rumours were ouer For at the Bishops returne searching was for mee in so muche as all houses where it was knowen I had bene acquainted were searched and the shippes at Yarmouth At the length the Bishop sent to a Coniurer to know of him which way I was gone and he answeared that I was gone ouer a water and in the keeping of a woman And in very deede I was passed ouer a small water and was hid by a blessed woman and godly widowe whiche liued in a poore cottage the space of iij. weekes till all the great heate was ouer Then was I conueyed to London and from thence passed ouer the seas where I liued till the death of Quene Marie and that it pleased GOD for the comforte of his Churche and restoring of all poore exiles and prisonners for his names sake to blesse thys Realme wyth the gouernement of our noble Queene whome God to the glory of his owne name and the defence of his Churche according to his good will and pleasure long preserue and continue ouer vs. Amen ⧠A briefe discourse concernyng the troubles and happy deliueraunce of the Reuerend Father in God Doct. Sandes first Bish. of Worcester next of London and now Archb. of Yorke KIng Edward died the world being vnworthie of hym the Duke of Northumberland came downe to Cambridge with an armie of men hauyng Commission to proclaime Lady Iane Queene and by power to suppresse Lady Mary who tooke vpon her that dignitie and was proclaimed Queene in Northfolke The Duke sent for D. Sandes being Uicechancellor for D. Parker for D. Bill and M. Leauer to suppe with hym Amongst other speaches he sayd Maisters pray for vs that we speede well if not you shall be made Bishops and we Deacons And euen so it came to passe D. Parker and D. Sandes were made Bishops and he and Sir Iohn Gates who was then at the Table were made Deacons ere it was long after on the Tower hill D. Sandes beyng Uicechancellor was required to preach on the morrow The warning was short for such an Auditorie and to speake of such a matter yet hee refused not the thing but went into his chamber so to bed He rose at 3. of the clocke in the mornyng tooke his Bible in his
to the Tower of London and there remained vntill Queene Elizabeth was proclaimed Queene at whych time he being deliuered fell sicke and dyed The common talke was that if he had not so sodēly ended his life hee woulde haue opened and reuealed the purpose of the chiefe of the Cleargy meaning the Cardinall whyche was to haue taken vp K. Henries body at Windsore and to haue burned it And thus much of doctor Weston The residue that remained of the persecuting Clergy and escaped the stroke of deathe were depriued and committed to prisones the Catalogue of whose names heere followeth In the Tower Nicholas Death Archbishop of Yorke and Lord Chauncellour Thomas Thurlby B. of Ely Thomas Watson B. of Lincolne Gilbert Burne B. of Bath and Welles Richard Pates B. of Worcester Troublefield B. of Exetor Iohn Fecknam Abbot of Westminster Iohn Boxal Deane of Windsore and Peterborough Of Dauid Poole B. of Peterborough I doubte whether he was in the Tower or in some other prisone Ran away Goldwell B. of S. Asse Maurice Elect of Bangor Edmunde Boner B. of London in the Marshalsea Thomas Wood B. Elect in the Marshalsea Cutbert Scothish of Chester was in the Fleete from whence he escaped to Louane and there died In the Fleet. Henry Cole Deane of Paules Iohn Harpesfield Archdeacon of London and Deane of Norwich Nicholas Harpesfield Archd. of Cant. Anthony Draycot Archdeacon of Hūtington W. Chadsey Archdeacon of Midlesex ¶ Concerning which Doctour Chadsey here is to be noted that in the beginning of king Edwards raigne he recanted and subscribed to 34. Articles wherein hee then fully consented and agreed with his owne hand wryting to the whole forme of doctrine approoued allowed then in the church as well concerning iustification by faith only as also the doctrine of the two sacramentes then receaued denying as well the Popes supremacie transubstantiation Purgatory Inuocation of Saints eleuation and adoration of the Sacrament the sacrifice veneration of the Masse as also all other like excrements of Popish superstition according to the kings booke then set foorth Wherefore the more maruel it is that he being counted such a famous and learned Clearke would shew himselfe so fickle and vnstable in hys assertions so double in hys doinges to alter hys Religion according to time and to maintein for truth not what he thought best but what he myght most safely defend So long as the state of the lord Protectour and of hys brother stoode vprighte what was then the conformitie of this D. Chadsey hys owne Articles in Latine wrytten and subscribed wyth hys owne hand doe declare which I haue to shewe if he will denye them But after the decay of the kings vncles the fortune of them turned not so fast but his Religion turned withall and eftsoones he tooke vppon hym to dispute agaynste Peter Martyr in vpholding Transubstantiation at Oxforde which a little before with his owne hād wryting he had ouerthrowen After this ensued the time of Queene Mary wherein doctor Chadsey to shew hys double diligence was so eger in his commission to sit in iudgement to bring poore mē to their death that in the last yeare of Quene Mary when the Lord Chauncellor Syr Thomas Cornwalles Lorde Clinton diuers other of the Counsell had sent for hym by a special letter to repaire vnto London out of Essex he wryting againe to the bishop of London sought meanes not to come at the Counsels bidding but to continue still in his persecuting progresse The Copie of whose letter I haue also in my handes if neede were to bring foorth Mention was made not long before of one William Mauldon who in king Henries time suffered stripes and scourgings for confessing the veritie of Gods true religion It happened in the first yeare of Queene Elizabeth that the sayd W. Mauldon was bound seruaunt with one named Maister Hugh Aparry then a wheat taker for the Quene dwelling at Grenewich Who being newly come vnto him and hauing neuer a booke there to looke vpon being desirous to occupie himself vertuously loked about the house and founde a Primer in English whereon hee read in a winters euening Whiles he was reading there sat one Iohn Apowel that had ben a Seruing man about 30. yeres of age borne toward Wales whom the said M. Hugh gaue meat and drink vnto til such time as he could get a seruice And as the foresayd William Mauldon read on the Booke the sayde Iohn Apowell mocked hym after euery worde with contrary gaudes and flouting wordes vnreuerently in so muche that he coulde no longer abide him for grief of hart but turned vnto him and sayd Iohn take heede what thou doest Thou doest not mocke mee but thou mockest God For in mocking of his word thou mockest hym and thys is the word of God though I be simple that read it and therfore beware what thou doest Then Mauldon fell to reading agayne and still hee proceeded on in hys mocking and when Mauldon had redde certayne Englyshe Prayers in the ende he redde Lorde haue mercye vppon vs Christe haue mercye vpon vs. c. And as Mauldon was reciting these wordes the other with a start sodenly sayd Lord haue mercy vpon me With that Mauldon tourned and sayde what ailest thou Iohn He sayee I was afraide Whereon wast thou afraide said Mauldon Nothing now sayd the other and so he would not tel hym After thys when Mauldon and he went to bedde Mauldon asked him whereof he was afraide He sayde when you red Lord haue mercye vppon vs Christ haue mercy vppon vs me thought the haire of my head stoode vpright with a great feare which came vpon me Then sayd Mauldon Iohn thou mayest see the euill spirite could not abide that Christ should haue mercy vppon vs. Wel Iohn said Mauldon repent and amend thy life for God will not be mocked If we mocke and iest at his woord he will punish vs. Also you vse rebauldry woordes and swearing verye much therfore for Gods sake Iohn amend thy life So I will sayd he by the grace of God I pray God I may Amen said the other with other words and so went to bed On the next day about 8. of the clocke in the morning the foresaid Iohn came running downe out of his chamber in his shirt into the Hall and wrasteled with hys mistresse as he would haue throwen her downe Wherat she shriked out and her seruauntes holpe her and tooke hym by strength and caried him vp vnto his bed bound him downe to his bed for they perceiued plainely that he was out of his right minde After that as he lay almoste day and night his toung neuer ceased but he cried out of the deuill of hell and hys woordes were euer stil O the deuill of hell now the deuill of hell I would see the deuill of hell thou shalt see the deuil of hel there he was there he goeth with other words but
exorcistatus officio interdicto DegradatioÌ„ from the order of Readership Degradatio ab ordine Lectoratus Librum Lectionum aufert pontifex degradator dicens IN Ecclesia Dei non legas vlterius neque cantes neque panes aut fructus nouos vllatenus benedicas quia tuum officium non impleuisti fideliter deuote DegradatioÌ„ from the order of Dorekepership or Sextonship Degradatio ab ordine Hostiariatus Claues ecclesiae aufert pontifex degradator dicens QVia in clauibus errasti claues dimitte quia hostia cordis tui male daemonibus ob serasti amouemus à te officium hostiarij vt non percutias cymbalum non aperias ecclesiam non sacrarium non librum amplius praedicanti  Degradatio à prima tonsura Superpellicium degradando extrahit pontifex degradator dicens AVtoritate dei omnipotentis patris filij spiritus sancti ac qua fungimur in hac parte tibi auferimus habitum clericalem nudamus te religionis ornatu atque deponimus degradamus spoliamus exuimus te omni ordine beneficio priuilegio clericali velut clericali professione indignum redigimus te in seruitutem ignominiam habitus secularis ac status Eum forficibus toÌ„dere incipiat pontifex Degradator per Barbitonsorem ibidem praesentem totaliter tonderi faciat caput degradaÌ„di dicens Te velut ingratum filium à sorte domini ad quam vocatus fueras abijcimus coronam tui capitis regale quidem signum sacerdotij de tuo capite amouemus propter tui regiminis prauitatem Deinde si velit pontifex dicat Quod ore cantasti corde non credidisti nec opere impleuisti ideò cantandi officium in ecclesia Dei à te amouemus Tum ministri pontificis exuunt degradatum veste habitu clericali ipsum induunt habitu seculari Si degradatus tradi debeat curiae seculari Pontifex degradator degradatum amplius non tangit sed in huÌ„c modum pronunciat dicens Denunciamus vt hunc exutum omni ordine ac priuilegio clericali curia secularis in suum forum recipiat Rogat iudicem seculareÌ„ vt citra mortis periculum c. Domine iudex rogamus vos cum omni effectu quo possumus vt amore Dei pietatis misericordiae intuitu nostrorum interuentu precaminum miserrimo huic nullum mortis vel mutilationis periculum inferas ¶ A Note concerning Doctor Cranmer in his disputation THat day wherein Doctour Cranmer late Bishoppe of Caunterbury aunswered in the diuinity schoole at Oxford there was alledged vnto him by Doctor Weston that he the sayd Cranmer in his booke of the Sacrament falsely falsified the saying of the Doctours and specially the saying of S. Hilary in these wordes Vero for Vere shewing a print or two thereof to haue defaced his doinges therein but Doctor Cranmer with a graue and fatherlye sobriety aunswered that the print of S. Hylaryes works whereout he tooke his notes was verbatim according to his booke and that coulde his bookes testify if they were there to be sene Saying further that he supposed Doctor Smith in that order rehearsed it in his booke of the SacrameÌ„t to the which Doctor Smith there present though he were demaunded the aunswere thereof stood in silence As Canis mutus non valens latrare But by and by Doctour Weston without shame to shadow Doctor Smithes silence spitefully sayde to Cranmer belike you tooke your learning out of M. Doctor Smithes booke All this already is testified pag. 1437. IT chaunced â—t that present to be in the schole one William Holcot gentleman theÌ„ a soiourner in the Uniuersity Colledge he hearing the same vntruth remembring that he had amongest his bookes in his study the said book of Doctor Smith At his returne to his sayde study desirous to see the truth therein found it agreable to the writing and affirmation of Doctor Cranmer And the sayde Holcot then and there better remembring himselfe found emongest his bookes the booke of Stephan Gardiner intituled the Deuilles Sophistry In which booke the sayde saying of S. Hylary alledged by the said Stephen verbat both in Latine and English according to Doctor Cranmers confirmation Then the sayd William Holcot supposing for the manifest opening and tryall of the trueth therein to haue deliuered the sayde Gardiners booke to Doctour Cranmer brought it to Bocardo the Prison of Oxford where Doctor Cranmer then remayned but ther in the deliuery thereof he was apprehended by the Bayliefes and by them brought before Doctor Weston his Colleagues then at diner at Corpus Christi Coledge who strayt wayes layd treason to the charge of the sayd William Holcotte for the maynteinaunce of Cranmer in his naughtines as they called it and so vpon strayt examination to know who were priuy to his doinges in deliuery of the sayd Gardiners booke committed him to the sayde prison of Bocardo where he soiorned slept in the straw that night And in the morrow in the morning Doctor Cole yet aliue then Deane of Paules and Doctor Ieffrey two of theÌ„ then Uisitours further examined the sayd Holcotte of that his doinges Threatning him to lay treason to hys charge and so to send him for the triall thereof to the then Lord Chauncellor Stephen Gardiner willing him presently to subscribe to the Articles then in question but he refused desiring respite vntill the lawes of the realme had determined the same And so was he againe committed to the sayd Prison And after three dayes Doctor Weston the residue of the Uisitours solemnely in Saynt Maryes Church pronouncing sentence agaynst the late Bishops Cranmer Ridley and Latimer Amongest other called ther before them the sayd Holcot willing him to subscribe to theyr three Articles he demaunding them then these demaundes first whether they thought in theyr consciences that the articles whereunto they willed him to subscribe were according to the scriptures and that the religioÌ„ that they went about to plant were the true religion of Christ they aunswered all with one voyce yea yea Then asked he them whether they thought themselues able to aunswere and would aunswere before God for him if he subscribed thereunto as they willed him And they likewyse aunswered yea yea And so he the sayd Holcot through feare and frayltye of the fleshe As Neophitus vpon theyr threates subscribed Then they with many fayre flattering wordes deliuered him but would not let him haue again his book brought to Bocardo least as it semed he should shew it to theyr shame And they priuily willing the maister and the felowes of the sayd Uniuersity colledge to see the sayd William Holcot forth comming And if they with in a fortnight after did not heare froÌ„ the then L. Chauncellour what should be done with him that then they at the fortnightes end to expell him out of the said Colledge which they would haue done if the then Uicechauncellor had not willed theÌ„ to the contrary Which
as he did but truely I beleeue the Deuill was in him * The cursed lyfe and bloudy end of Doctor Story a cruell persecuter of Christ in hys members I had thought christian reader here to haue made an end and to haue concluded the volume of this booke had not the remembraunce of Doctour Story an Archenemy to Christes gospell and a bloudy persecutor of Gods people come into my minde The discourse of whose lyfe and doinges I thought good here briefly to lay open to the view of the world as followeth This Doctor Story beeing an Englishe man by byrth and from his infancie not onely missed in papistry but also euen as it were by nature earnestly affected to the same and growing somewhat to riper yeares in the dayes of Queene Mary became a most bloudy tyrant and cruel persecutor of Christ in his members as all the stories in this booke almost doe declare Thus hee raging all the raygne of the foresayde Queene Mary agaynst the infallible truth of Christes Gospel and the true professors thereof neuer ceased till hee had consumed to ashes two or three hundred blessed martyrs who willingly gaue their liues for the testimony of his truthe and thinking theyr punishment in the fire not cruell enough went about to inuent new tormentes for the holy martyrs of Christe suche was his hatred to the trueth of Christes Gospell but in the ende the Lorde God looking vpon the affliction and cruell bloudshedding of his seruauntes tooke away Queene Mary the great pillar of papistry After whome succeeded Ladye Elizabeth nowe Queene of Englande who staying the bloudy sworde of persecution from ragyng any further caused the same Doctor Story to be apprehended and committed to ward with many other his complices sworne enemies to Christes glorious gospell The sayd story hauing bene a while deteined in prison at the last by what meanes I knowe not brake forth of hold and conueyed himselfe ouer the seas where he continued a most bloudy persecutor still raging against Gods saynctes with fire and sworde In somuche as hee growing to be familiar and right deare to Duke Dalua in Antwerpe receiued a speciall commission from him to search the Shippes for goodes forfayted and for english bookes and such like And in this fauour and authoritie hee continued there for a spare by the which meanes he did muche hurte and brought many a good man and woman to trouble and extreme perill of life thorough his bloud thyrstye cruelty but at the last the Lord when the measure of his iniquitie was full proceeded in iudgement agaynst him and cut him off from the face of the earth according to the prayers of many a good man whiche came to passe in order as followeth It being certainly knowne for the bruite thereof was gone forth into al landes that he not onely intended the subuersion and ouerthrowe of his natiue countrey of England by bringing in forreigne hostilitie if by anye meanes he might compasse it but also dayly and hourely murthered gods people there was this platform layd by Gods prouidence no doubt that one M. Parker a marchaunt should sayle vnto Antwerpe and by some meanes to conuey Story into England This Parker arriuing at Antwerpe suborned certain to repayre to Doctor Story and to signifie vnto him that there was an english ship come fraught with marchandize that if he would make search thereof himselfe he should find store of english books other things for his purpose Story hearing this and suspecting nothing made haste towardes the ship thinking to make the same his praye and comming a boord searched for english heretical books as hee called them and going downe vnder the hatches because he would be sure to haue theyr bloud if hee coulde they clapped downe the hatches hoysed vp their sayles hauing as God would a good gale sayled away into England where they arriuing presented this bloudy butcher and trayterous rebell Story to the no litle reioysing of many and Englishe hart He being now committed to prison cōtinued there a good space during all which time he was labored and solicited daily by wise and learned fathers to recant his deuillishe and erroneous opinions to conforme himselfe to the trueth and to acknowledge the Queenes Maiesties supremacy All which he vtterly denyed to the death saying that he was sworne subiecte to the King of Spayne and was no subiecte to the Queene of England nor she his souereigne Queene and therfore as he well deserued he was condemned as a traytor to God the Queenes Maiesty the Realme to be drawne hanged and quartered which was performed accordingly he being layde vpon an hurdle and drawne from the tower along the streetes to Tiborn where he being hanged till he was halfe dead was cut downe and stripped which is not to be forgot when the executioner had cut off his priuy mēbers he rushing vp vpon a sodeine gaue him a blow vpon the eare to the great wonder of all that stood by and thus ended this bloudy Nemrode his wretched life whose iudgemēt I leaue to the Lord. * A not◠of Raphe Lurdane persecuter of George Eagles IN the history of George Eagles alias Trudgeouer the world pag. 2009. mention is made of his apprehension jn a corne field where by the benefite of the heighth of the corne and breadth of the field he had escaped had not one of his persecuters with more malicious crafte climed a high tree to view ouer the place so descried him This persecutor named Raph Lurdane as we haue since learned a lewd felow of life for theft and whoredome was within few yeares after he had apprehended the foresayd George Eagles for gayne of money attached of felony for stealing horse condemned and hanged in the same place Towne of Chelmesford where George Eagles before suffered Martyrdome ¶ A briefe Note concerning the horrible Massaker in Fraunce an 1572. HEre before the closing vppe of this booke in no case woulde bee vnremembred the tragicall and furious Massaker in Fraunce wherein were murdered so many hundrethes and thousands of Gods good Martyrs But because the true narration of this lamentable story is set forth in english at large in a booke by it selfe and extant in print already it shall the lesse neede nowe to discourse that matter with any new repetition only a briefe touch of summary notes for remembraunce maye suffice And first for breuity sake to ouerpasse the bloudy bouchery of the Romish Catholickes in Orynge agaynst the Protestantes most fiercely and vnawares breaking into theyr houses and there without mercy killing man woman child of whom some being spoyled and naked they threw out of theyr loftes into the streetes some they smothered in theyr houses with smoake with sword weapon sparing none the karkases of some they threwe to dogges which was an 1570. in the reign of Charles 9. Likewyse to passeouer the cruell slaughter at
Christ. 63 Examination of Stephen Gratwicke Martyr with his aunsweres 1977.1978 Exam Battayle with the successe thereof 713 Example notable of a souldiour biting off his tongue and spitting it in the face of an harlot 63 Examples of Gods plagues vpon the deniers of his sacred trueth 64 Example of Peter slaying of Ananias and Saphira falsely wrested by the Papistes 490 Exaltation of the Pope aboue kinges and princes 782 Excommunicatiō of Henricus the Emperor by Hildebrand 179 Excommunication the seconde of Hildebrand agaynst the Emperour 180 Excommunication was in the olde time the greatest punishment in matters of fayth and conscience that could be 1854 Excommunication how to be feared and when 612 Excommunication requireth consent of the church 1113 Excommunication abused by the papistes manifolde wise 19.193 Excommunication in the Churche of Rome abused 860 Exeter Colledge built 372 Execution at Norwich 339 Exiles in Queene Maryes tyme for religion how many 800 Exorcising of Priestes 497 Extreame vnction reproued 725 F. A. FAbian chosen bishop of Rome miraculously 60. Fathers their testimonies against Images 2130.2131 Fabianus martyr .60 hys ordinances suspected ibid. Fachell geueth iudgement agaynst faynting of certaine Christians 46. Fayth recouereth that which was lost by the law .22 Fayth why it onely iustifieth 22.977 Fayth in Christ what it is 977. Fayth of the godfathers and godmothers sanctifieth not the child but theyr dilligence may helpe in seeing him catechised 1995. Fayth the meane wherby we are known to be elected .1658 what it is .1656 whereof it taketh his force and strength ibid. Faith planted in Rome in the days of Tiberius before Peter came there .1758.1803 faith the foundation of the church ibid. not grounded on the ciuill Law 1802. Fayth of the Pope hangeth vppon the multitude .1805 was neuer vniuersall 1804. Fayth ought not to be compelled 1817. Fayth wherein it consisteth 1824. Fayth sometimes to bee couered with loue 1933. Fayth onely iustifieth 26.21.22.1116.1117.1658 Fayth in Souldiers notable 78. Fyyth defined 677.1659 Fayth first planted in Englande whether it came from Rome or not 106 Fayth came out of Britayne not from Rome 480. Fayth of the Turkes Iewes and Papistes 22. Fayth of the olde Romaynes good 20. Faith iustifieth 3. maner of wayes 23. Fayth not babtisme in water saueth 1994. Fayth cause of good workes 26. Fayth and iustification falsly applied by the Papistes 25.26 Farrar Bishop hys tragicall story with articles agaynst hym exhibited .1544 hys aunswere to the same .1546 hys condemnation and Martyrdome .1555 hys letters 1556 Famyne and death in Englande 369. Fast to be perswaded not coacted 1110. Fayrefaxe scourged for the Gospel 2058.2059 Fathers how farre they ought to be followed 1823. Faustinus Martyr 41. Fasting straight of Alcibiades corrected 50. Faustus Martyr 73. Faukes de breut rebelleth agaynst king Henry 258. F. E. Feast of the speare of the nayles 393. Feastes ordayned by the Pope 557 Feast of Corpus Christi by whome inuented 507. Feastes of all soules Alhallowes by whome 1404. Feete of the Pope kissed of the Emperoures 129. Feare of sinne death and distrust in Gods promises two pellettes wherwith the Deuill assaulteth Gods seruauntes .1925.1926 the remedies therof 1926. Fetties wife strocken by Gods hād for persecuting of his saints 2103. Feare of God consisteth in three thinges 357. Fecknam hys talke with the Lady Iane. 1419. Felicitas with her 7. Children martyred 44. Felix B. of Rome Martyr 75 Felix 5. Pope hys coronation royaltie valuation of hys Crowne 690. Ferdinandus king of Hungary .748 hys decree at Spires 872. Fetty with the martyrdome of hys childe 2055.2056 Fewrus Martyr hys story martirdome 914. F I. Fire in hell whether materiall or not 1741. Fire thought to be in S. Maries Church in Oxford 1208. Figuratiue speache howe to bee knowne .1393 what it is 1950. Filmer Testwood Marbeck and Bennet their story 1219. Fisher Bishop of Rochester persecutor hys end 2101 Filmer hys trouble and persecution .1213 his wife her suite for hym .1217 hys death 1220. Finall Martyr his story and martyrdome 1970. First fruits brought in by the pope 352. denied to be paid vnto him ibid. First fruites and impropriations brought in by the pope and abused 5. Fishcock Martyr his story martyrdome 1980.1981 Fish Author of the booke called the supplication of beggers 1013 1014 Fisher Bishop of Rochester an enemy to Christes Gospell .1068 beheaded 1069 Fifte parte of all the goodes of the Cleargy graunted to the Pope 285. Fitziames Bishop of London hys death 804 Fiue Martyrs burnt at Canterb. 1708 Fiuetene Martyrs and confessors imprisoned at one time in Caunterbury for the truth .1954 fiue famished ibid. F L. Flauia a Consuls daughter banished for the Christian fayth 48 Flying in time of persecution whether it be lawfull or not 1781 1782 Florence a Turner his trouble and displing 656 Flower Martyr his story and persecution .1574 his communicatiō with Robert Smith ibid. Articles agaynst him .1575 his condemnation and martyrdome 1577 Floyd Martyr his story 2037.2038.2039 F O. Foreman Martyr 1949 Formosus .1 Pope of Rome 145 Forme of prayers appoynted by Constantine to his souldiours 104 Forret Martyr his story with other his companions 1206 Forrest Martyr 982 Fortune his story 1918.1919 Forme of disgrading an Archbyshop after the maner that the papistes vse it 2133.2134.2135 Fonte halowing after the maner of the Papistes 1405 Foster Martyr famished for the Gospell 1954 Foster Lawyer of Suffolke with Iohn Clearke of Hadley Papistes 1519 Foster Martyr his story persecucution and cruell Martyrdome 1917.1918 Foure thinges considered in the church of Rome title iurisdictiō life and doctrine 1 Foure thinges to bee considered of all men vnder affliction of the Crosse. 1646 Foxford Doctor and Chauncellor to Byshop Stokesley hys sodeyne death 2101 Fox Byshop of Herford .1183 his Oration to the Byshops ibid. Foure Martyrs at Mayfield 1953 F R. Frances the French K. his death 2112 Franciscus 2. burned at Auinion 391 Frances San Romaine Martyr his godly story .928.929 his cōstant death and martyrdom 930 France interdicted and why 200 Frebarne his trouble and persecution 1184 French kyng a persecuter slayne in iustyng by Montgomery 2110 Frebarnes wyfe her story who beyng with child longed for a piece of meat in Lent cast into pryson for eatyng thereof with her husband also their extreme misery in the prison 1184. Friers in France their tragicall history 1291 Frederike the Emperour relieueth the French army 293.265 Frederike cursed of the Pope but God blesseth hym 204.2947 Frederike 2. his contention wyth Honorius 3. Pope .298.299 hys voyage towardes Ierusalem to warre agaynst the Turke .300 hys sicknesse .301 he is excommunicate by the Pope purgeth hymselfe writeth to the kyng of England and is crowned kyng of Ierusalem 301.302 Fredericus 1. called Barbarossa holdeth the Popes stirrop and is blamed for holdyng it on the left side 202.789.174 Frederike 2. Emperor crowned in Ierusalem .302 hys letter to all the world agaynst the
commoÌ„ly of English women 〈◊〉 1. Tim. â— Ghosâ—â—ly 〈…〉 and 〈◊〉 of â—â—ristian 〈◊〉 1. Peter 4. Iohn 12. 1. Cor. 1. Luke 17. Example of Lots wyfe Nothing vseâ— in Q. Maâ—yâ—s 〈…〉 The first note prouing the Church of the Papistes not to be the true Church 2. Note Iohn 10. 3. Note Actes 7. 4. Note to know the Church 5. Note Iohn 5 6. Note to know the Church Ephes. 5. Compare the proceedinges doinges of the Popes Church with the true members of Christs Church and you shall see what they are The Church of the valiant Papistes compared to Nemrod and why The Popes Church standeth all in lying and murdering 3. Reg. 18. Luke 9. The Popes Church vnder payne of damnation is to be auoyded Apoc. 2. Phil. 1. He exhorteth to be bolde in Christ. Math. 13. Worldly Christians resembled to Aesops Cocke Worldly allurements motions of drawing backe by Gods grace with standed Experience of the Lordes assistance in confirming his seruantes M. Glouer coÌ„mitted to the Iayle before any cause was declared Gods mighty consolation vpon Rob. Glouer in prison M. Glouer weepeth for ioy in prison M. Glouer couÌ„selled to put in bondes Rober Glouer refuseth to enter into bondes Worldly persuasions not receiued M. Glouer agâ—yne visited with Gods holy comfort M Glouer reasoning with himselfe M. Glouer taketh courage al 〈◊〉 and daungerâ— set aside M. Glouer resolued in himselfe to abyde the vttermost for the Gospells cause The Papistâ— proceede with M. Glouer agaynst the lawes of the realme Commaundement geuen to the Sumner agaynst Iohn Glouer and not agaynst Robert Glouer This Byshops name was Doct. Banes M. Warren of Couentry persecutor of Rob. Glouer A lesson for all persecutors Luke 16. R· Glouer brought before Banes B. of Lichfield and Couentrye M. Robert Glouer M. of Art in Cambridge R. Glouer charged for not comming to the Church The Bishop refuseth to be iudged by the primatiue Church Robert Glouer and his fellow prisoners remoued from Couentry to Lichfield in the face of the open market Iephcot the Chauncellours seruaunt Papistes keepe no promise Iephcot Persey cruell and straite agaynst M. Glouer Talke betweene M. Glouer and the Chancellor in prison * The Church geueth witnes which be the true bookes and writings of the Apostles as also the olde Sinagogue of the Iewes doth witnes which be the true bookes of the holy Prophetes yet it followeth not thereby that the Iewes haue authority ouer the Scripture The comforts sweete feelinges of M. Glouer in prison M. Glouer assaulted by the enemy in prison concerning vnworthynes Actes 24. Rom. 11. Rom. 4. Iohn 2. Gods election bound to no worthines or person Rom. 10. Psalme 145. It is no arrogaÌ„cye to presume vpon Gods promise Psalm 50. Robert Glouer replyeth against the tentation of the enemy in that he is a sinner M. Glouer brought agayne before the Bishop Reasoning betwene M. Glouer and the Byshop * The true Church is alwayes builded vp on the doctrine of the Apostles which though it appeare not alwaies alyke in outward â—â—ght the faulte is in the tyme not in the Church Tymes do alter and with the tymes the outward face of the Church may alter sometymes appearing more sometymes lesse sometymes very little sometymes nothing at all according as the persecution is Neuertheles the truth of the church abydeth alwayes one Neyther doth it goe by number of meÌ„ but by soundnes of truth Many agreeing in one may make an vnitye but the veritye of the word maketh the Church whether it be in few or in many The first question Power by Gods word in the ministery to remit sinnes 2. questioâ— 3. question Robert Glouer destitute foâ—â— tyme of the Lords comfort The Lord for a tyme may withdraw his comfortes but at leÌ„gth he visiteth his seruantâ— R. Glouer receaueth agayne coÌ„fort of the Lord. Cornelius Bongey Martyr Articles obiected to Cornelius Bongey Hâ—s Aunsweres to the articles Iohn Glouer William Glouer after their deaâ—h condemned and cast out for heretickes A new search made for Iohn Glouer The prouidence of God agayne in sauing Iohn Glouer Agnes Glouer wyfe to Iohn Glouer apprehended D. Dracot not suffering Iohn Glouer to be buryed in the Churchyearde Iohn Glouer after his death iudged of Doct. Dracot to be a damned soule Testimony of this story The maner of handling the body of WilliaÌ„ Glouer after his death Bernard a Popish Curate of Weme Iohn Thorlyne agaynst the burying of W. Glouers brother The letter of Raufe Bayne B. of Chester for the not burying of W. Glouers body The dead corpeâ— of W. Glouer dragged with horse into the field M. Edward Burton not suffered to be buryed in Christian buriall the same day when Q. Elizabeth was crowned Oliuer Richardine in Hartford West Martyr William Wolsey Robert Pigot Martyrs Richard Euerard extreame agaynst WilliaÌ„ Wolsey W. Wolsey commaunded to the Iayle D. Fuller Christopherson D. Yong come to conferre with Wolsey Wolsey putteth a question to the 〈…〉 D. Watsons booke of Sermons or Homelyes D. Fuller agayne resorteth to W. Wolsey The Chauncellour geâ—eth leaue to Wolsey to depart W. Wolsey layd in the Castle of Wisbich Rob. Pigot Painter presented for not coÌ„ming to the Chuâ—ch Talke betweene Syr Clement Higham Iudge and Rob. Pigot Rob. Pigot brought to the Iayle where W. Wolsey 〈◊〉 Anno 1555. October Wolsey and Pâ—got returned to Eley to prison Tho. Goodâ—â—â—e Biâ—â—hop of Eley The Bishops Câ—â—playne a FrenchmaÌ„ 〈◊〉 the prisoners in the 〈◊〉 〈◊〉 and Woâ—sey called to iudgment in the Bâ—shops 〈◊〉 Wolseys aunswere to Sâ—â—xton M. Christopherson writeth what he would haue Pâ—got conâ—â—â— of the â—acrâ—ment 〈◊〉 refuseth to 〈◊〉 to Christophersons 〈◊〉 M. Peacoke appoynted to preach at tâ—e burning of Wolsey and Pigot â— Wolsey 〈◊〉 himselfe to be â—ound in all pointes of the scripture belonging to his 〈…〉 The MartyrdoÌ„e of W. Wolsey and Rob. Pigot at Eley Anno 1555. Octob. 16. Bookes burned with Wolsey Pigot The natures of Wolsey and Pigot described The zelous spirite of William Wolsey W. Wolsey desirous of Martirdome Wolsey calleth the day of his Martirdome his glad day Thomas Hodilo Berebruer of Cambridge witnes of this story Richard Denton first conuerter of Wolsey Money sent by Wolsey to Denton Wolsey exhorting Richard Denton to persist in the truth Denton afraydâ— of burning Richard DentoÌ„ burned in his owne house which before would not burne for Christ. Anno. 1564. Aprill 18 Doct. Nicholas Ridley Martyr Nicholas Ridley borne in Noâ—thumberland Nicholas Ridley learned at Newcastle Nicholas Ridley mayster of Pembroke hall in Cambridge Nicholas Ridley made D. of Diuinitye Nicholas Ridley king Henryes Chapleine Nicholas Ridley made Bishop of Rochester Nicholas Ridley made Byshop of LondoÌ„ The fruitefull dilligence of B. Ridley in preaching Gods word B. Ridley of great memory and reading B· Ridley comely of proportion and complexion The fayre conditions of Byshop Ridley tender to his kinred yeâ— not otherwise then truth and right
No man so 〈◊〉 but he may learne The copy of Syr Edward BayntoÌ„s letter to M. Latimer These friendes of M. Bayâ—toÌ„ seeme to be some Popish Priestes and enemyes to the Gospell as Powell Wilson Sherwood Hubberdine c. The Papistes will not haue vnity disturbed Papistry coloured with authority of holy fathers M. BayntoÌ„ will follow the most number Note the proceedynge of the Popeâ— Church which would not haue the people certayne of Gods truth and religion Errour and false doctrine would fayne lye still in peace and noâ— be stirred Vnity in the Lord in Baptisme in fayth The Chayne of christen charity Answere of M. Latimer to M. BayntoÌ„s letter The Bee The Spinner Euery thing as it is taken Had I wist Example of a true diligent pastor M. Latimer vnfurnished with outward helpe M. Latimer blamed for saying he was sure of the truth which he preached As God alone knoweth all truth so some truth he reuealeth to be certaine to his seruauntes 〈◊〉 presumption in a Preacher being certayne of that which he Preacheth to shew it to the people Let not man Preach except that he be certayne of that which he preacheth Euery true christian ought to be certayne of his fayth The doubting doctrine of the Catholickes Argumentes Aunswere i. The 〈…〉 the most 〈◊〉 certayn◠〈◊〉 Certaâ—ne knowledge Clâ—are knowledge M. Latimer not 〈◊〉 of the 〈…〉 Which 〈…〉 had knowledg without any 〈…〉 while thâ—y knowing the will of God doe nothing theâ— after 1. 〈…〉 that alâ—o which he 〈…〉 as not to haue it And also seing it is true that Gods 〈…〉 will not dwell in a body subiect to sinne albeit he abound in carnall wisedome to much yet the same â—â—rnall and Philosophicall vnderstanding of Gods 〈◊〉 is not the wisedome of God which is hidde from the wiâ—e and iâ— reuealed to litle ones Euery Preacher ought to be suâ—e of the truth There be many truthes whereof a good man may well be ignoraunt There be many thinges in Scripture in the profundities whereof a man may wade to farre Agaynst preachers which take vpon theÌ„ to define great subtilties and highe matters in the Pulpit Vayne subtilties and questions to be declined Simple and playne preaching of faith and of the fruites thereof Foolishe humilitye A meane betweene to hie and to low Not euery thing wherâ—â—pon disseÌ„tion comâ—eth iâ— the 〈…〉 He 〈…〉 Pope and his Papists which 〈◊〉 not 〈◊〉 the 〈…〉 K. Henry and 〈◊〉 brâ—thers 〈◊〉 〈◊〉 may be taken where 〈◊〉 is geuen The church of the Galathians Erasmus in 〈◊〉 epistle set before the Paraâ—â—rase in â—â— Cor. To pretend vnitye vnder the title of one Lord is not inough Chrisost. Hom. 49. in Mat. cap. 24. To be in vnity of fayth except the fayth be sound is not inough i. If we beleeue we shew the truth in working i. He that beleueth God attendeth to his commaundementes Hieron Tom. 5. in Hierem. Cap 26. How true preachers should order themselues when the wicked Priestes be against them Hieron Tom. 6. in Naum cap. 30. i. The people which before were brought a sleepe by their Maners must goe vp to the mountaynes not such mouÌ„taines which smoke when they are touched but to the mountaines of the old and new testament the Prophets Apostles and Euangelistes And when thou art occupyed with reading in those mountaines yf then thou find no instructors for the haruest is great and the workemen be few yet shall the diligent study of the people be flying to the mountaines and the slouthfulnes of the Maisters shal be rebuked i. Which witâ— mouth onely confesse Christ to come in flesh Naughty seruauntes not feeding but smitting their fellow seruauntes eating and drinking with the drunken which shall haue their portion with hypocrites i. Because they confesse Christ in flesh and naughty they are called because they deny him in their deedes not geuing meat in due season and excercising maistershippe ouer the flocke August in Ioan. Tract 3. Both Christians and Antichristians confesse the name of Christ. i. Let vs not stand vpon our talkes but attend to our doinges and conuersation of life whether we not onely do not put our indeuour thereto but also perswade our selues as though it were not necessary for vs to accomplish such thinges c. but that it is inough to beare rule and authoritye ouer them and to bestow our selues wholy vpon secular matters pleasures pompe of this world In the people is required a iudgmeÌ„t to discerne whether they tooke of their ministers chalke for cheese The blind eateth many a flye Intollerable secularitye and negligence in Churchmen Better is in the Church a deforme disagreement so that Christ be truely preached then vniforme ignorance agreeing in Idolatrye i. If ye loue me keepe my commaundementes i. He that knoweth my preceptes and doth them he loueth me The state of Curates what it is The true honour of Christ turned to Piping playing and Singing He that wilâ— be busie with Vâ— Vobis let him looke shortly for coraÌ„ nobis Iohannes do tuâ—â—e Cremata The Pope great Maister Lord and king ouer all the world i. He came into his owne and his owne receaued him not Iohn 1. The Popes dominion Purgatory Worshipping of Saintes i. I shall haue neede of great patience to beare the false reportes of the malignaÌ„t church A priuye nippe to such as haue many cures and are resident to none i. I must needes suffer and so enter so perilous a thing it is to liue vertuously in Christ. An other â—â—tter of M. â—aâ—imer to â— Henry August ad Caâ—ulaâ—uÌ„ Chrisost. M. Latimer tâ—uched in conscience 〈◊〉 write to the king 〈…〉 to truth Math. 23. The subtile wilines and practises of the prelats 〈…〉 2. 〈…〉 12. 1. 〈◊〉 2. 〈…〉 1. 〈◊〉 12. Math. 7. The rule of Christ. The pouerty of Christes life expressed The poore conâ—dition of Christs life is an example to vs to cast down our pride nor to set by riches It is not agaynst the pouertye of the spirite to be rich What is to be poore in spirite and what not Priuy enemyes to spirituall pouertye Against Monkes and Fryers and Prelates of the spiritualtye Math. 17. Subiection to superiour powers Ambition of the spiritualtye Math. 7. Math. 15. Christ promiseth no promotions but persecution to his followers Math. 1â— Iohn 16. Math. 10. Gods word only is the weapon of Spirituall Pastors The Apostles were persecuted but neuer no persecutors Phillip 1. Persecution a sure marke of true preaching The worde of the Crosse. Iohn 3. Crafty pretenses of the Prelates to stoppe the reading of holy Scripture Belly wisedome Perswation to let the Scripture to be read in Englishe Sinister counsell about Princes Wicked 〈…〉 his owne deâ—struction Vnder the 〈…〉 Christes Gospell Obiection preuented and aunswered The cause and causeâ—s of 〈◊〉 kinges Proclamation against â—he reading of Scripture booke in 〈◊〉 He meaneâ—h oâ— Cronmer Cromwell one or two moâ— agaynst whom the Bishop of Winchester his faction
marked men Carnall obiections aunswered An other worldly obiection aunswered A lesson 〈◊〉 trust to the Lord who is alwayes a helpe in extremitye of neede Examples of Gods ready helpe in extreme perils Examples of gods deliuerance Actes 23. 〈◊〉 11. Dâ—n Ibid. Martyrdome an high honour Apocalip 11 Math. 16. Marke 8. Heb. 1â— Apoc. 2◠〈…〉 without Gods â—oresight Math. 10. The death of Steuen Gardiner enemy to Gods word Nouember The vices of Winchester described Winchester not worthy the title of a learned man The mutability of Steuen Gardiner in religion Touching the 〈◊〉 of Winchesâ—er at Louane reade the letter of 〈◊〉 to Câ—spine Ste. Gardiner especially hunteth for the life of Lady Elizabeth Q. Elizabeth preserued M. Bridges Liuetenâ—nt the Lordes organe in sauing the Lady Elizabethes lyfe Tho. Arundell Archbishop of Canterbury Math. 16. Diuers iudgements of Christ. Man can do nothing of himselfe Disagreement amongest men of law Disagreement among Philosophers Disagreement among simple people Simon signifieth obedience Ionas signifieth a doubt Obedience Simplicitye Learning without humilitye neueâ— findâ—th Christs schoole Humilitye the Poâ—ter of Christs schoole The office of Christ declared To beleeue Christ thorowly Note here Winchester The Sacrament was ordeyned to keepe vs in the perpetuall fauour of God Winchesters dayly sacrifice * Note here Winchester coÌ„trary to himself for before he sayd the Sacrament was ordeyned to keepe vs in the fauor of God now he sayth it is to keepe vs in remembrance of his passion What Winchester thinketh of the Church of England What Winchester thinketh of the Masse Winchester allowed the Sacrament in both kindes The opinion of Winchester of chauÌ„try Masses * Whether ye did or not let Q. Maâ—yes time iudge Note â—â—â—â—chester 〈◊〉 not 〈…〉 for 〈◊〉 to bring 〈◊〉 to heaâ—â— to take â—â—way 〈◊〉 or to 〈…〉 * As 〈◊〉 was in deede Masseâ— Scala 〈…〉 craftelâ— speake â—â—gaynst 〈◊〉 abuse of the Masse 〈◊〉 agaynst the Masse Winchâ—â—â—er agaynst 〈◊〉 Winchâ—â—â—â—â— alloweth the Proclamation set forth 〈◊〉 receauinâ— in both kindes It was a constitution prouinciaâ—l of Peckaâ— to receauâ—â— in both kindes in Ecclesijs maioribuâ— in smalle Churche it was thought not so expedient Math. 16. Iohn 1. Outwarâ— confessinâ— wiâ—hout â—â—â—ward teaching is inough Petrus what it signifiâ—â—â— Note 〈◊〉 Wincheâ—â—â—â— here sayâ—â— that vpoâ— the conâ—â—â—â—sion of 〈◊〉 the Church is builded SteueÌ„ Gardiner agaynst the Popes supremacye Winchesters 〈◊〉 of 〈◊〉 Ceremoâ—â—â—â— how when they 〈◊〉 Ceremonies 〈…〉 not to 〈◊〉 Ceremonies Winchester 〈…〉 the 〈…〉 of Images beâ—â—g 〈…〉 Idolâ—â—â—â— Two maner of reformationâ— one where the thinges cannot be taken away but the abuse the other where both the things and the abuse may be taken a way To take away all Images lyeth in the liberty of the rulers In abusing of Images to Idolatry because sufficient to take away Images why did Winchester hold with them before if it be not cause sufficient why doth he nâ—w graunt to the taking of them away being no more wantonly abused then they were before time Taking away of Palmes and Candels B. Gardiner speaketh according to his vnconstant conscience Winchester liketh well the communion B. Gardiner liketh well K. Edwardes proceedinges B Gardiner misliketh the Preachers in K. Edwardes tyme and why B. Gardiner compareth Preachers to Postes carrying truth in their letters and lyes in their mouthes B. Gardiner misliketh the breaking of a Vowe of chastitye B. Gardiner against mariage of Priestes B. Gardiner agrâ—â—ing to reformation of religioÌ„ how farre and wherein Places in B. Gardiners bookes and Sermons expressed where he impugneth the Popes supremacye Read in the first impression of Actes and Monumentes The head men of Enquest Wynchester Vehement Pithy Earnest 〈…〉 Pope Wynchester caused 〈…〉 to writtâ—â— agaynst the Pope Winchester 14. yeares preached agaynst the Popes authoritye Winchester Ceremonyes Wynchester agaynst Images abused Winchester agaynst Monkes Fryers Winchester agaynst the going 〈◊〉 of S. Nicholas c. Wynchester agaynst Chauntrey Obites Wynchester would not that a man should be addicted to dayes howers number tyme and place c. Wynchester liketh the CoÌ„munion Wynchester liketh the booke of common seruice Wynchester exhorteth to come and heare the homilies read Wynchester caused Cardinal Poole to be expelled France Wynchester sworne and forsworne Wynchester 〈…〉 with 〈…〉 Gospel 〈◊〉 in popery with 〈◊〉 Papiâ—â—s neyther with himselfe Simâ—licitation 〈…〉 Vid. 〈◊〉 17 â— A mouse may eate Christes body sayth the Mayster of Sentence A mouse cannot eate it sayth Winchester Within him that is within his soule The Masse taketh his satisfaction by the deuotion of the Priest people and not of the thing offered 1. Proposition Contradiction 2. Proposition Contradiction 3. Proposition Contradiction 4. Proposition Contradiction 5. Proposition Contradiction 6. Proposition Contradiction 7. Proposition Contradiction 8 Proposition Contradiction 9. Proposition Contradiction 10. Proposition Contradiction 11. Proposition Contradiction 12. Proposition Contradiction 13. Proposition Contradiction 14. Proposition Contradiction 15. Proposition Contradicâ—tion 16. Propâ—â—sition Contradâ—â—tion 17. Proposition Contradiction Notes declaring wherein Winchester graunted to the Spiritus all vse of the Sacrament TransubstaÌ„tiation first spoken of Alledged out of the booke of D. Turner intituled The reseuer of the Romish Foxe One vsurper well compared with an other * Note here blasphemous Winchest preferring the words spoken by 〈◊〉 before Christes doctrine The B. of Winchester Maister of Ceremonyes The B. of Winchester 〈…〉 the 〈…〉 of K. 〈…〉 towards him Winchester â—â—â—iable in 〈◊〉 B. Gardiner defendeth his booke Devera obediedtia of Louane Winchester counted for an excommunicate and a schismaticke at Louane Nouember 30. M. Webbe George Roper Gregory Parke Martyrs The appearance of M. Webbe before the B. of Douer Aunsweres of M. Webbe to the Bishops articles George Roper leapeth at the stake George Roper stoode in the fier like a roode The martirdome of Webbe Roper Parke at Canterbury December 13. William Wiseman dead in â—ollars tower and cast into the fieldes Iames Gore Martyr dyed in Colchester prison Decemb. 20. â—he history of M. Iohn Philpot Martyr Iohn Philpot a Knightes sonne student of law in New Colledg in Oxford Iohn Phiâ—â—pot weâ—â— ouer to Italy Iohn Philpot indanger by an Italian Fryer The returne of Iohn Philpot into England Iohn Philpot Archdeacon of Winchester This Doct. Poinct Byshop of Winchester fled afterward into Germany and there deceaâ—â—d An. 15â—7 Iohn Philpot 〈◊〉 Gardâ—â—â—â— Boneâ—â— The M. Philpot hauing publicke leaue spake in the Conuocation Ergo he must be committed to Lolardes Tower by D. Storieâ— Logicke Iohn Philpot charged further by the Commissioners then the law would beare Now commeth in the Butchers axe M. Philpot requireth to see their commissioÌ„ Philpot wil not disseÌ„ble agaynst his conscience The 2. examination of Iohn Philpot before thâ— Commissioners Iohn Philpot depriued of his Archdeaconâ—y without any lawe Whether an heretick suspected may without ordinary processe be depriued of his liuing by his ordinary before his death by what
of Richard White Condemnation of Iohn Hunt Richard White The Christen zeale of M. Clifford Example of Christian pietye in a Shrieffe to be noted A note to be obserued concerning the Papists dealinges The Papistes charged with manifest dissimumulation Burning without a sufficient Writtâ— Rich. White now Vicar of Malbrough in Wilshire M. Miâ—hell vnder Sheriffe bâ—â—neth the writte Gods 〈◊〉 kinges 〈…〉 the death 〈◊〉 D. Geffrey Chauncellour of Salisbury The story of Iohn Fetty and Martyrdome oâ— his childâ— Gods dreadfull hand vpon a wife seeking the destruction of her husband The wyfe persecuting her husband Iohn Fetty agayne apprehended The strayte handling of Iohn Fetty by Syr Iohn Mordant Richard Smith dead in prison through cruell handling The cruell handling and scourgâ—â—â— of Iohn Fettyes childe The miserable tyrranny of the Papists in scourging a 〈◊〉 The childe all bloudy brought to his father in prison Cluny caryeth the 〈◊〉 agayne to the Byshops houâ—e The wordes betweene Boner and Iohn Fetty Boners Crucifixe B. Boner compared to Cayphas B. Boner for feare of the law in murdering a childe deliuered the father out of prison The Martyrdome of a childe scourged to death in Boners house The story of Nicholas Burton Martyr in Spayne Nicholas BurtoÌ„ Londoner Nich. Burton layd in prison they hauing no cause to charge him with Nich. Burton caryed to Ciuilâ— Nich. Burton brought to iudgement after a disguised maner The trouble of Iohn FrontoÌ„ Citizen of Bristow in Spaine Note the rauening extortion of these Inquisitours The vyle procedingâ—â— of the Inquisitors of Spayne Iohn Fronton imprisoned by the Spanish Inquisitors for asking his owne goodes Anno 1558. Iâ—hn Fronton iudged 〈◊〉 an heretike for not reding to Aue Maria 〈◊〉 then 〈◊〉 Scripâ—â—re hath 〈…〉 the 〈◊〉 Maâ—chaunt 〈…〉 of his goodes An other â—â—â—lishe 〈◊〉 burnt 〈◊〉 Spayne 〈◊〉 afore 〈◊〉 907. 〈◊〉 Baker 〈◊〉 â—urgate 〈…〉 in 〈◊〉 Marke Burges burnt in Lushborne The scourging of Richard Wilmot and Tho. Fayrefaxe D. Cromeâ— Sermon D Cromes recantation D. Crome caused to recant the second tyme. Richard Wilmot Prentise in Bow lane Lewes one of the Garde a Welchman a Popishe persecutour Wilmot defendeth D. Cromeâ— Sermon The Lord Cromwell wrongfully accused The doinges of the Lord Cromwell defended The common reason of the Papistes why the Scriptures sâ—ould not be in Englishe Gods truth goeth not alwayes by tytle fame of great learning Learned men how farre they are to be credited Wilmot complayned of to his Mayster M. Daubnies seruaunt called Thomas Fayrefaxe taketh Wilmots part Wilmot and Thomas Fayrefaxe sent for to the Lord Mayor Rich. Wilmot and Thomas Fayrefaxe examined before the Lord Mayor and M. Cholmley S. Paules doctrine made heresie with the Papistes Wilmot Fayrefaxe committed to prison Sute made bâ— the company of Drapers for Richard Wilmot and Thomas Fayrefaxe M. Brooke Maâ—ster of tâ—e compaâ—â— of Drapers â—â—ch Wilâ—â—t and â—â—â—mas â—â—â—refaxe â—â—â—urged in Drapers 〈◊〉 The scourâ—â—â—â— of â—â—â—mas Grâ—ene The Master promoteth the serâ—â—â—nt Thomas Greene put in the stockes Thomas Greene examined before Doctour Story D. Story scoffeâ—â— at Christes seruauntes An other examination of Tho. Greene before D. Story Mistres Story sheweth her charitable hart Greene agayne examined before Doctour Story Greene xamined of his belief D. Stories blasphemous scoffing in matterâ— of our fayth The Masse Greene sent agayne to the Colehouse The strayte handling of Greene in prison Talke betweene Thomas Greene and B. Boner Two prisoners brought to B. Boners Salthouse Cruelty shewed vpon prisoners for singing Psalmes Thomas Greene brought before D. Storye and the Commissioners This woman was one Youngs wyfe Thomas Greene examined before M. Hussey Dixon in Bâ—â—chin Lane Iohn Beanâ— Prentise with M. Tottle Thomas Greene adiudged to be whipped Thomas Greene brought to the Gray Fryers Thomas Greene agayne appeareth before D. Story and two gentlemâ—n The scourging of Tho. Greene before Doct. Story 〈…〉 his brother Stephen Cotton twise beatâ—n by Byshop Boner Iames Harâ—â—â— scourged â—eade before pag. 1804. Iames Harris repenteth his comming to the Popish Church The cause of Iames Harris â—courging The scourging of Robert Williams B. Boner causeth certayne boyes to be beaten Boners pityfull hart Boners deuoute Orâ—â—ons A poore begger whipt at Salisbury for not receiuing with the Papistes at Easter Actes 5. A treatise of Gods mercy and prouidence in preseruing good men women in the tyme of this persecution The deliuerance of W. Liuing his wyfe and of Iohn Lithall Deane Constable George Hancocke Beadle persecutors Talke betweene Darbyshire and W Liuing Priest Cluny playeth the theefe Note the couetous dealing of these Papistes W. Liuing layd in the Lollardes tower William Liuing deliuered Talke betweene Darbyshire Liuingeâ— wyfe Liuinges wyfe commaunded to the Lollardes Tower Dale a Promotor Marke the hope of the Papistes The Constable of S. Brides surety for Iulian Liuing Liuing and his wyfe deliuered 〈◊〉 the death of Q. Mary Ioh. Lithall brought to examinatioÌ„ by Iohn Auales Lithall brought before D. Darbyshire Chauncellour Talke betweene Lithall and the Chauncellour Iustification â—y fâ—yth 〈◊〉 Lithall denyeth to kneele before the Roode Lithals neighbours make sute for him S. Iames expounded Esay 65. Actes 16. Heb. â—â— Lithall refuseth to 〈◊〉 in â—onde Apoc. 13. Math. 18. His neighbours 〈◊〉 into bonde for him Edward Grew and Appline his vvyfe M. Browne of Suffolke Robert Blomefield persecutor Edward Goulding vnder Shâ—â—â—ffe Syr Thomas Corn 〈◊〉 high Shrieffe M. Browne persecuâ—â—â—â— and taken M. Browne deliuered Example of Gods punishment vpon a parsecutor The first examination of Elâ—zaâ—beth YouÌ„g Elizabeth Young refuseth to go to masse Elizabeth Young denyeth to sweare and 〈◊〉 The 2. examination of Elizabeâ—h YouÌ„g Elizabeth Young for bringing ouer bookes D. Martyn â—â—reatneth her with the racke Elizabeth Young charged for speaking agaynst the Queene Elizabeth YouÌ„g and her husband deliuered by D. Martyn Elyzabeth YouÌ„g commaunded to close prison to haue one day bread an other day water The 3. examination of Elizabeth Young D. Martyn seeketh to know how many gentlemen were fled ouer the Sea Elizabeth YouÌ„g againe threatned with the racke Shee agayne refuseth to sweare to accuse other Elizabeth YouÌ„g commaunded agayne to the Clinke The 4 examination of Elizabeth Young D. Martyn presenteth her to the Commissiners The booke called Antichrist Elizabeth Young a great while in the Clinke Elizabeth Young refuseth to sweare and why Elizabeth Young thought to be no womaÌ„ Sacrament of the Aultar The confession and fayth of Elizabeth Young The Sacrament to be receaued in spirite and fayth Cholmley cannot abyde spirite and fayth Institution of the Sacrament by Christ onely once for all Confession of Cholmleys fayth Elizabeth Young caryed into the stockhouse The 5 examination of Elizabeth Young Elizabeth Young offereth agayne to declare her beliefe Really Corporally Substantially Fayth commeth of God Ergo no vntruth ought to be beleued Christ is fleshe of our fleshe but not in our fleshe Iohn 6. This man dare not
commyng to prison did partly declare the same Certayne Sergeaunts and Constables of Couentry beyng appointed to haue the conueying of vs to Lichfield to be deliuered there to one Iephcot the Chancellors man sent from Couētry with vs for the same purpose we were commaunded to horsebacke about xj or xij of the clocke on Friday beyng market day that we might be the more gased and wondered at and to kindle the peoples heartes more agaynst vs they did proclayme a letter cōcernyng a proclamation made for calling in disanullyng of all such bookes as truely expound and interprete the Scriptures We came to Lichfield about 4. of the clocke at night had leaue to repose our selues for our Supper tyme. We inned at the signe of the Swanne where wee were entertayned friendly and gently After supper Iephcot repaired to vs whome we intreated that vpon sureties we myght rest our selues that nyght beyng vnprouided of any thyng to help our selues withall in the prison at that present He was content at the first as he semed but afterwards whether it was by perswasion or rather as it seemed to me he did but of pollicie put of the tyme till he had gathered a multitude to stare and wonder vpō vs and also that we should prouide nothyng to ease our selues withall he reuoked his promise and so by consent we were had to the prison the multitude wonderyng at vs. I willed Iephcot before to execute his office with mercy tellyng him that they should haue iudgemēt without mercy that shewed no mercy And this mercy I found at his hand He put me into a prison the same night where I continued vntill I was condemned a place next to the dungeon narow of rowmes strong of building and very cold with small light and there allowed he me a būdle of straw in stead of my bed wtout chaire forme or any other thyng els to ease my self withal God of his mercy gaue me great patience through praier that night so that if it had ben his pleasure I could haue bene contented to haue ended my lyfe But Iephcot one Persey the bishops man which afterwardes was my continuall keeper for the most part came to me in the morning to whō I said this is a great extremitie God send vs patience and no more Then they were content that I should haue a bed of myne owne procurement But I was allowed no helpe neither night nor day nor company of any man notwithstandyng my great sickenesse nor yet paper pen nor inke or bookes sauyng my new Testament in Latine a praier booke which I priuily stole in Within two days after M. Chancellor and one Temsey a Prebendary there came to me into my prison Maister Chauncellour exhorted me to conforme my self to my Lord and to the Church He wished to my soule no more hurt then to hys owne belyke because I had layd to hys charge at Couentry the seekyng of my bloud vniustly and wrongfully Now thus the second tyme I answered M. Chancellor to his exhortatiō that I refused not to be ruled by that church that was content to bee ordered and gouerned by the word of God Chaun He asked me how I knew the worde of God but by the Church Glouer The church sheweth which is the word of God therefore the Church is aboue the word of God This is no good reason in learnyng sayd I to M. Chauncellour For it is lyke vnto this Iohn shewed the people who was Christ Ergo Iohn was aboue Christ. Or els I haue a man that knoweth not the kyng and I tell hym who is the kyng am I therfore aboue the kyng M. Chauncellour sayd he came not to reason with me and so departed So remayned I without any further cōference of any man by the space of viij dayes and till the Bishops commyng In the which tyme I gaue my selfe continually to prayer and meditation of the merciful promises of God made vnto all without exception of person that call vpon the name of his deare sonne Iesus Christ. I found in my selfe daily amendment of health of body increase of peace in conscience and many consolations from God by the helpe of his holy spirit and sometymes as it were a taste and glimmeryng of the lyfe to come all for his onely sonne Iesus Christes sake to hym be all praise for euer and euer The enemy ceased not many tymes sundry wayes to assault me oftentymes obiectyng to my conscience myne owne vnworthines through the greatnesse of the benefite to be counted among the number of them that should suffer for Christ for his Gospels sake Against him I replied with the worde of God in this sorte What were all those whom GOD had chosen from the beginnyng to be his witnesses and cary his name before the world were they not men as Paule and Barnabas sayd Similiter obnoxij peccato as well subiect to wickednes sinne imperfectiōs as other men be Euen such were Noe Abraham Dauid and all the rest Quis prior dedit illi as Paul saith Who gaue first vnto him And also speakyng to euery man What hast thou that thou receiuedst not Likewise Iohn All haue receiued of his fulnesse they were no bringers of any goodnes to God but altogether receyuers They choose not GOD first but he choose them They loued not God first but hee loued them first Yea hee both loued and chose them when they were his enemies full of sinne and corruption and voyd of all goodnes Est Dominus omnium diues in omnes super omnes inuocantes eum He is and wil be still the same God as rich in mercy as mighty as able as ready as willyng to forgeue sinnes without respect of person to the worlds end of all them that call vpon hym Propè est Dominus omnibus inuocantibus eum God is nere he is at hand he is with all with all I say and refuseth none excepteth none that faithfully in true repentance call vpon hym in what houre what place or what tyme so euer it bee It is no arrogancy nor presumption in any man to burthen God as it were with hys promise and of duetie to clayme and chalenge hys ayde helpe and assistaunce in all our perils daungers and distresse callyng vpon hym not in the confidence of our owne godlynesse but in the trust of his promises made in Christ in whom and by whome and for whose sake whosoeuer boldly approcheth to the mercy seate of the Father is sure to receiue whatsoeuer is expedient or necessary eyther for bodye or soule in more ample wyse and large manner then hee can well wish or dare desire His worde can not lye Call vppon me in the day of trouble and I will heare thee thou shalt prayse me I aunswered the enemy also on this maner I am a sinner and therefore not woorthy to bee a witnesse of this truth What then Must I deny his
worde because I am not woorthy to professe it What bring I to passe in so doyng but adde sinne to sinne What is greater sinne then to deny the truth of Christes Gospell as Christ himself beareth witnesse Hee that is ashamed of me or of my wordes of hym I will be also ashamed before my father and all his aungels I might also by like reason forbeare to do any of gods cōmandements When I am prouoked to pray the enemy may say vnto me I am not worthy to pray therfore I shall not pray so in lyke maner of all the commandements I shall not forbeare swearing stealing murthering because I am not worthy to do any commaundement of God These be the delusions of the Deuill and Sathans suggestions which must be ouercome by continuance of prayer and with the word of God applied accordyng to the measure of euery mans gift agaynst all assaults of the Deuill At the bishops first comming to Lichfield after myne imprisonment I was called into a by chamber next to my prison to my Lord. Before whom when I came and saw none but his officers chaplains seruants except it were an old priest I was partly amazed and lifted vp my heart to God for his mercifull helpe and assistance My Lord asked me how I liked my imprisonment I gaue hym no aunswer touchyng that question He proceded to perswade me to be a member of hys Church which had continued so many yeares As for our church as hee called it it was not knowen he sayd but lately in kyng Edwards tyme. I professe my selfe to be a member of that church said I that is builded vpon the foundation of the Apostles Prophets Iesus Christ beyng the head corner stone and so alledged the place of S. Paule to the Ephes. And this Church hath bene from the beginnyng said I though it beare no glorious shew before the world beyng euer for the most part vnder the Crosse and affliction contemned despised and persecuted My Lord on the other side contended that they were the Church Glouer So cryed all the Clergy agaynst the Prophets of Ierusalem saying Templum Domini templum Domini The Church the Church c. Bish. And always when I was about to speake any thing my Lord cried hold thy peace I commaund thee by the vertue of obedience to hold thy peace callyng me a proud arrogant heretike Glouer I willed my Lord to burthen me with some specialties then to conuince me with some Scriptures and good learnyng Then my L. began to mooue certaine questions I refused to aunswer him in corners requiryng that I myght make my answer openly He sayd I should aunswer hym there I stood with hym vpon that poynt vntill he said I should to prison agayne and there haue neither meate nor drinke till I had answered hym Then I lifted vp my hart to God that I might stand and agree with the doctrine of his most holy word Bish. The first question was this how many sacraments Christ instituted to be vsed in the church Glo. The Sacrament of Baptisme sayd I and the Sacrament that he instituted at his last Supper Bish. No more sayd he Glo. To all those that declare a true and vnfayned repentaunce a sure hope trust and confidence in the death of Christ to such ministers I grant that they haue authoritie to pronounce by the power of Gods word the remission of sinnes Here interruptyng me he would needes beare me in hand that I called this a sacrament I would not greatly contend with hym in that poynt because that matter was of no great waight or importāce although he in so doing did me wrong for I called it not a Sacrament Hee asked me further whether I allowed theyr confession I sayd no. Bish. Then he would know my mynd what I thought of the presence of Christes body in the Sacrament Glouer I aunswered that their Masse was neither sacrifice nor Sacrament because sayd I you haue takē away the true institution which when you restore agayne I will tell you my iudgement concernyng Christes body in the Sacrament And thus much did this worthy Martyr of God leaue behynd hym by his owne hand in writyng concerning the maner of hys vsing and entreatyng in pryson and also of hys conflictes had with the Bishop and hys Chauncellor Moe examinations he had no doubt with the Byshop in the publike Consistory when he was brought forth to be condemned which also he would haue left vnto vs if either length of lyfe or laysure of tyme or haste of execution had permitted hym to finish that he intended but by reason of the writ of his burnyng beyng come down from London lacke of tyme neither did serue hym so to do neither yet could I get the Records of hys last examinations wheresoeuer they are become Onely this which I could learne by relation of one Austen Bernher a Minister and a familiar friend of hys concernyng the goyng to his death I can report that the sayd blessed seruant of the Lord M. Rob. Glouer after he was condemned by the Bishop and was now at a poynt to be deliuered out of this world it so happened that two or three dayes before his hart beyng lumpish and desolate of all spirituall consolation felt in hymselfe no aptnes nor willingnes but rather a heauines and dulnesse of spirite full of much discomfort to beare that bitter crosse of Martyrdome ready now to be layd vpon hym Wherupon he fearing in himself lest the Lord had vtterly withdrawne his woonted fauor from him made hys mone to this Austen his frend aboue remembred signifieng vnto hym how earnestly he had prayed day and night vnto the Lord and yet could receiue no motion nor sense of any comfort from hym Unto whom the sayd Austen answering agayne willed and desired him paciently to waite the Lords pleasure and how so euer his present feling was yet seing his cause was iust and true he exhorted hym constantly to sticke to the same to play the man nothyng misdoubting but the Lord in his good time would visit him and satisfie his desire with plenty of consolation whereof he sayd he was right certayne and sure therfore desired hym when so euer any such feeling of Gods heauenly mercies should begin to touch his hart that then he would shew some signification thereof wherby he might witnesse with hym the same and so departed from hym The next day when the tyme came of his martyrdome as hee was goyng to the place and was now come to the sight of the stake although all the night before praying for strength and courage he could feele none sodainly he was so mightily replenished with Gods holy comfort and heauenly ioyes that he cryed out clapping his hands to Austen saying in these words Austen he is come he is come c. that with such ioy and alacritie as one seeming rather to be risen from some deadly
vnderstandyng in the contentes of the same article 4. To the fourth he aunswered that hee did well like the Communion vsed in Kyng Edwardes dayes but sayde that he had not ministred or receyued the same here in England since the Queenes reygne neyther yet knewe any that had the bookes thereof But on the other side he knew many that had those bookes and that there also hee hadde receiued the Communion in sundrye places 5. The contentes of the fift he graunted to be true 6. To the sixt he confessed that he had bene familiar with diuers Englishe menne and women being in Friseland and agreed with them in opinion as Maister Scory Thomas Young George Roo and others to the number of one hundreth persons whiche fled thither for Religion vsing there the order set forth in the reigne of king Edward and otherwise he denyeth the contentes of thys Article 7. The contentes of the seuenth hee graunted in euery poynt to be true 8. To the eight he aunswered and confessed that sithens his last comming into England which was aboue the x. day of Nouember he had in sundry places in the suburbes of London prayed and read such prayers and seruice as is appoynted in the booke of the communion and hadde willed others to doe the like both men and women which he did know by sight but not by name Howbeit he didde neyther cause any to withdrawe themselues from the Latine seruice but he sayed that it were better to pray in a tongue that they didde vnderstande then in an vnknowne tongue 9. To the ninth he confessed that the time and place articulate he was present to heare and see a playe and there was apprehended by the Queenes Maiesties Vicechamberleyne with one Cutbert a taylour and one Hugh a hosier and diuers other both men and women whose names he knewe not and by him was brought before the Counsell who sent him vnto Newgate and from thence he was brought to the bishop And othewise he denieth the contentes of this Article Upon these answeres he was dismissed and the nexte day being the xix of December he was agayne brought before the sayd Byshop and others Who when they perceiued his constantnesse determined the nexte day after to bring him openly into the Consistory there to adiudge condemne him as an hereticke Whiche purpose they accomplished For the xx day at afternoone in the presence of the Byshops of London and S. Dauides with Fecknam Abbot of Westminster and others he was there produced Where after muche and many fayre perswasions Boner read vnto him the articles and aunsweres before mentioned in the which they charged him to haue receyued the orders of the church and therefore might not mary and that he had refused to consent vnto the Latine seruice then vsed in the Church Whereunto he then aunswered and sayde that theyr orders were no thing at all and that he being a Prieste might lawfully mary and that hys children whiche he had by his wife were lawfull And as touching the seruice then vsed he vtterly detested it saying that if he should liue as long as did Methusalach yet he would neuer come to the Church to heare the abhominable Masse and other seruice being as it was then Upō which wordes the Bishop proceeded to the actuall degradation of the sayde Rough exempting him from all the benefites and priuiledges of theyr Church and after condemning him as an hereticke committed his body to the secular power who taking him into their charge and custody caried him vnto Newgate Moreouer as touching the sayde M. Rough this is further to be noted that he being in the North country in the dayes of king Edward the sixt was the meane to saue Doctor Watsons life who in queene Maryes tyme was Byshop of Lincolne for a Sermon that hee made there The sayd Watson after that in the sayde dayes of Queene Marye being with Boner at the examination of the sayde M. Rough to requite the good turne in sauing his life de tected him there to be a pernicious hereticke who did more hurt in the North partes then an hundreth besides of hys opinions Unto whom M. Rough sayd agayne Why sir is this the rewarde I haue for sauing your life when you preached erroneous doctrine in the dayes of king Edward the sixt This M. Rough sayd he had liued thirty yeares and yet had neuer bowed his knee to Baall and being before Boner among other talke he affirmed that he hadde bene twise at Rome and there had sene playnely with his eyes whiche he had manye times heard of before namelye that the pope was the very Antichrist for there he saw him caried on mens shoulders and the false named sacrament borne before him Yet was there more reuerence geuen to him then to that which they counted to be theyr GOD. Whē Boner heard this rising vp and making as though he would haue torne his garmentes hast thou sayd hee bene at Rome and sene our holy father the Pope doest thou blaspheme him after this sort and with that flying vpon him he plucked of a piece of his beard and after making speedy haste to his death he burnt him half an houre before sixe of the clocke in the morning because the day belike shoulde not be farre spent before he had done a mischieuous deed Furthermore note that this Mayster Rough being at the burning of Austoo in Smithfield and returning home ward agayne met with one Mayster Farrar a Marchant of Hallifaxe who asked him where hee had beene Unto whō he aunswered I haue bene saith he where I would not for one of mine eyes but I had bene Where haue you bene sayd M. Farrar Forsoothe sayth hee to learne the way And so he tolde hym hee had bene at the burning of Austoo where shortly after he was burned hymselfe ¶ A letter written by Iohn Rough vnto certeine of his godly frendes confirming and strengthning them in the truth which he had before taught THe comfort of the holy Ghost make you able to geue consolation to others in these daungerous dayes when Sathan is let lose but to the triall onely of the chosen when it pleaseth our God to sift his wheat from the Chaffe I haue not leysure tyme to write the great tēptations I haue bene vnder I speak to Gods glory my care was to haue the senses of my soule open to perceiue the voyce of God saying Who so euer denyeth me before men him will I deny before my father and his aungels And to saue the life corporall is to lose the life eternall And he that will not suffer with Christ shall not reigne with him Therefore most tender ones I haue by Gods spirite geuen ouer the flesh with the fight of my soule and the spirite hath the victory The fleshe shall now ere it be long leaue of to sinne the spirite shall reigne eternally I haue chosē the death to confirme the truth by me
requâ—red B. Ridley â— great mortyfier of himselfe The order of his study and dyeâ— His order after supper The carefull dilliâ—â—nce of Bishop Ridley in instructing his familye The behauiour of Bishop Ridley to Doctor Boners mother The 〈◊〉 of Ridley and the currishnes of Boner described compared together B. Ridley 〈◊〉 and 〈◊〉 to Boners mother Boner vnâ—ade and reuilish to B. Ridleys â—â—â—ter and 〈◊〉 the 〈◊〉 of his 〈◊〉 in 〈◊〉 â— Ridley firâ—t conuerted by 〈…〉 B. Ridley 〈◊〉 of the 〈◊〉 in troubâ—â—e aâ—ter the death of K. Edward B. Ridley in the Tower Bishop 〈…〉 to the prison oâ— Bâ—cardo in Oxford N. Ridlei Anton obiect i. N. Ridleis answere Luke 9. Gala. 2. Math. 18. Marke 9. H. Latimer Iohn 15. Anton obiect â— N. Ridleis answer He meaneth his owne confession openly in Preaching 1. Tim. 1. Math. 26. H. Latimer Iohn 19. 1. Cor. 19. 1. Tim. 3. Iohn 15. Col. 1. Anton. obiect â— N. Ryd Answer 1. Corin. 11. H. Latimer Hillarius contra Aâ—â—ent Rom. 15. Anton. obiect 4. Cypri l. â— ep 2. An. ep 152. N. Ryd Answer H. Latimer Anton. obiect 5. Aug. li. 4. de Sim. 10. In ep post col contra Donat. N. Ridleis answer 1. Tim. 3. Apocal. 21. Ephes. 1. Gala. 6. Phil. 2. Apoc. 21. Iohn 3. Gala. 4. In. op lin homi 49. in Math. 1. Cor. 10. H. Latimer 2. Cor. 6. 1. Tim. 6. 2. Cor. 1. Anton. obiect 6. N Ridleâ— Answer Anton. obiect 7. N. Ridleis Answer Apocall 2. 1 Cor. 2. H. Latimer Mel. 〈…〉 A question Answere Anton obiect 8. N. Ridleis answere 2. Cor. 6. Ioan. 4. A prouerb H. Latimer The inconstancye of the English Parlaments conuocations Death is the best phisition to the faythful Anton. obiect 6. N. Rid. answer Ephes. 5. Luke 12. Esay 8. Rom. 10. Luke 11. Esay â— Iohn â— Hieron 23. Math. Rom. â—7 Ephes. 4. H. Latimer 2. Tim. 3. Gala. 3. 1. Cor. 3. Rom 3. Psalm 119. Anton. obiect 10. N. Ridleis Answer Socâ— ecclesi hist. lib. 2. Socr ecclesi H. l. 1 c. 24.32 â—heo l. 5. c. 34. Obiection Aunswere L. 2. de bapti cont Don. c. 3. The Bishops booke 1. Tim â— The B. of Râ—mes authoritye England abiured the Popeâ— supremacye Conci Carthag 3. Can. 22. Anton obiect 11. Ephes 48. Anno 1555. Iuly N. Ridleis Answer Aug l. 3. contr liteâ—â—â— parm cap. 23. Ephes. 119. 3. Reg 13. 4. Reg. 23. Fâ—erâ— 2◠〈◊〉 11. â— Cor. 6. Leuit. 26. Esay 52. Iuâ—ith 12. H. Latimer Psalm â— Anton. obiect 1â— N. Ridleâ— Answer H. Latimer Anton. obieâ—â— 14. Anno. 1555. October N. Rid. answer Act. 4. Satan and his minisâ—ers do alwayes charge the Godly with sedition Reg. 18. Hiere 26. Luke 23. Iohn 18. Actâ—s 24. Theodore eccl hist. l. 4. cap. 5. Euseb. eccl hist. lib. 4. cap. 4. Niceph. l. 3. cap. 35. Ephe. 6. 1. Peter 5. Math. 24· Iacob 4. 1. Tim. 6 1. Cor. 4. Math. 10. Marke 11. Ephes. 6. Psalme 44. Psalm 14â— Apoc. â— Anno 1555. October Apoc. â— â— Latimer 〈◊〉 10. 〈◊〉 3. Apoc. 6. A letter of Byshop Ridley to Maister Bradford and others False reporteâ— spread by the policye of the Papistes This letter seemeth to be written a little before about the tyme of the burning of M. Rogers Whatsoeuer fault is done the cause is layd vpoÌ„ the poore Christians M. Ridley and his fellow prisoners in Bocardo restrayned of their libertye The ingratitude of the scholars in not visiting the Bishops in Bocardo * Bocardo a Colledge of Quondams Anno. 1555. October The goodnes of Mistres Wilkinson and Anne Warcup to helpe the Bishops in Bocardo An other letter of Bishop Ridley to his Cosin M. Ridley lameÌ„teth the state of them which for feare of trouble doe wynde with the world and goe contrary to their conscience An other worthy letter of B. Ridley to M. Bradford Two mayne pillers holding vp the Sinagogue of SathaÌ„ 1. False doctrine of the Sacrament 2. The Popes primacye Apoc. 8. Sathans poyson paynted ouer with fayre pretâ—nces of Religion Apoc. 2. B. Ridleyâ— purpose to liue and dyâ— vpon the enemyes of Christ and of the Gospell An other letter of B. Ridley answering to M. Bradford * This was a treatise of The Lordes Supper with other thinges which M. Bradford sent to him to peruse to iudge thereof Commendation of D. Taylor This matter was concerning the deliberation of the prisoners in LoÌ„don what to doe if they were called to open disputation Thâ—s letter 〈…〉 written to 〈…〉 when iâ— was 〈…〉 to LaÌ„â—â—â—hire Math. 25. The reioysâ—â—g of B. 〈◊〉 at 〈◊〉 constanâ—â—â— of M. Rogers A letter of B Râ—â—ley to 〈…〉 of 〈…〉 English Apoc. 1â— Apoc 17. Gal. 5. Math. 24. He exhorteth the brethren to stand fast 1. Iohn 4. Virgill Aeneâ—d 1. Phil. 1. Heb. 10. Patience necessary for al Christians 1. Iohn 10 The quarell of the Martyrs 〈◊〉 iust and true Heb. 1. Colosâ— 1. Martyrs put to death 〈…〉 they will acknowledge no more 〈…〉 1. Cor. 8. Iohn â—â— The profundities of Sathan Apoc 2. 1. Peter 5. The Martyrs haue all the Prophets Apostles and auncient ecclesiastical writers on their side Phil. 1. 1. Peter 4. He exhorteth vs not to wishe euill to our persecutors 1. Pet. 3. An other letter of B. Ridley wherein he coÌ„firmeth the brethren in captiuitye translated out of the Latin Communion vnitye of Saints Phil. 2. Reasons prouing the reliâ—ion in Q. Maryes tyme not to be of God ComparisoÌ„ betwene the religion in K Edwards time the religion set out in Q. Maryes tyme. Scriptures in K. Edwards tyme knowen in Queene Maryes tyme vnknowen In king Edwards tyme the people knew what they prayed in Q. Maries time they neitheâ— knew what nor to whoÌ„ they praied The Catechisme set forth in K. Edwardes tyme for children in Q. Maryes tyme forbidden Math. 23. The Catholicke Pharisies neyther enter themselues noâ— will suffer other to enter Gods kingdome Apoc 9. The pit of the Locusts opened Apoc. â— 1. Iohn 5. ExhortatioÌ„ to stand constant iâ— Christ and his truth An other letter of B. Ridley 〈…〉 1 Iohn 2. Math. 10. What it is 〈…〉 himselfe Luke 12. Feare of Gâ—d Bishop Ridley 〈◊〉 to haue sâ—te made for him Confession to the minister in the way of 〈◊〉 counsâ—â—le not 〈◊〉 B Ridley 〈◊〉 a reuerend handâ—â— of the Sacrament The part of a tâ—ue Bishop only to seeke the glory of Christ his Maister B. Ridley repenteth that he was not more earnest in stablishing the consciences of his famely and cure Doctor Haruey charged Good monitioÌ„s of B. Ridley to his olde Chapleynes Psal. 2. Iohn 2. What is truth Iohn 17. Eccle. 27. Heb. 13. Common prayer in the common tongue What it is to coÌ„fesse Christ. He that denyeth an open truth agaynst Gods word for worldly daunger will be as ready to deny God himselfe Death common to good and bad Damnable â—greement * Apostata was he who fled from his captayne to the