custodire vir autem ipse Irischius nomine mitis satis est oiÌ„bus â—xori vero plusquam obsequentiss Licet vxorem vti nosti nunquam habuerim tamen ex hac quotidiana consuetudine quem cum istis coniugibus habeo videor mihi nonnihil posse intelligere quam graue malum intolerabile iugum sit cum mala muliere in coniugio collâ—cari Recte ergo sapiens dixit vxor bona donum Dei iterum mulieris bonae beatus vir Vel haec inquam causa est vel quia á magnis magistratibus nescio quas ob causas illud est vt ita fieret ipsis mandatum idque illi si quando de mea nimia seruitute apud eos conqueror sedulo saepe rursus mihi inculcant At Cambridge as I heare say Omnes studiorum statutorum reformationes nuper factae nunc sunt denuo deformatae delete omnia sunt in pristinum chaos in antiquum papismum reducta omnes collegiorum prefecti qui synceritati Euangelij fauebant vel qui coniugati erant loco motiâ— sunt alij Papisticae factionis in eorum loca surrogati quod de socijs collegiorum qui noluerunt flectere genu Baal factum esse audio Nec mirum nam illud passim factum est in vniuerso regno Angliae in omnibus Archiepiscopis Episcopis Decanis Prebendarijs Sacerdotibus Ecclesiarum in toto clâ—â—o and to tell you muche naughty matter in fewe woordes Papismus apud nos vbique in pleno suo antiquo robore regnat The Lord be mercyfull and for Christes sake pardon vs our olde vnkyndnesse and vnthankefulnesse for when he powred vppon vs the gyftes of his manifolde graces and fauoure alas we did not serue him nor render vnto hym thankes according to the same We pastors manye of vs were to colde and bare to much alas with the wicked worlde our Magistrates did abuse to their owne worldly gayne both Gods Gospell and the ministers of the same The people in many places was wayward and vnkynde Thus of euery side and of euery sorte we haue prouoked Gods anger and wrath to fall vppon vs but blessed myght he be that hath not suffered his to continue in those wayes which so wholly haue displeased his secrete Maiestie but hath awaked them by the fatherly correction of his owne sonnes crosse vnto his glorie and our endlesse saluation through Iesus Christe our Lorde My dayly prayer is as God doth know and by gods grace shall be so long as I lyue in this worlde for you my deare brethren that are fled out of your owne Counâ—â—y because you will rather forsake all worldly thynges 〈◊〉 the truth of Gods worde It is euen the same that I 〈◊〉 to make to GOD for all those Churches abroad through the worlde which haue forsaken the kyngdome of Antichrist and professed openly the puritie of the Gospell of Iesus Christ that is that God our eternall father for our Sauiour Christes sake will dayly encrease in you the gracious gifte of his heauenly spirite to the true settyng forth of his glory and of his Gospell and make you to agree brotherly in the truth of the same that there arise no rote of bitternesse among you that may infect that good seede which God hath sowen in your hartes already and finally that your lyfe may be so pure and so honest accordyng to the rule of Gods worde and according to that vocation whereunto we are called by the Gospell of Christ our Sauiour that the honesty and purity of the same may prouoke all that shall see or knowe it to the loue of your doctrine and to loue you for your honesty and vertues sake and so both in brotherly vnity of your true doctrine and also in the Godly vertue of your honest lyfe to glorifie our father which is in heauen Ex nostratibus magni aliquot magistratus Cancellarius Wint. Comes Arundellus Dominus Pachetus iam legatione funguntur vna cum Cardinali Polo in partibus transmarinis ad componendam vt aiunt pacem inter imperatorem regem nostrum Francorum regem Post illorum magistratuum nostrorum reditum partum reginae quem iam quotidie expectamus iam aliquandiu expectauimus quemque Deus pro sui nominis gloria dignetur bene illi fortunare nos tunc statim nihil aliud quam nostrae confessionis de hoste nostro antiquo triúmphales in domino coronas expectamus Omnium vestrûm precibus me humillime ex toto corde commendo In primis tuis o chariss in Christo frater delectiss Grindalle chariss fratrum vnicè mihi in domino delectorum Checi Coxi Turneri Leueri Sampsonis Chamberi omnium fratrum nostrorum conterraneorum qui apud vos degunt deligunt dominum nostrum Iesum Christum in veritate Commendo etiam vobis reuerendiss patres concaptiuos meos in domino Thomam Cranmerum iam veri magni pastoris Archipresulis nomine digniss veteranum illum Christi nostrae gentis Anglicanae verum Apostolum Hugonem Latimerum Condona mihi frater harum prolixitatem non enim post hac credo charissime frater meis literis iam amplius aliquando turbaberis Oxonij N. R. ¶ To Augustine Bernher BRother Augustine I blesse God with all my hart in his maninifolde mercifull gyftes geuen vnto our deare breathren in Christ especially to our brother Rogers whom it pleased to set forth fyrst no doubt but of his gracious goodnes and fatherly fauour towardes hym And likewyse blessed be God in the rest as Hoper Saunders and Taylour whom it hath pleased the Lord likewyse to set in the forefront of the battayle agaynst his aduersaries and hath endued them all so farre as I can heare to stand in the confession of his truth and to be content in his cause and for his Gospels sake to lose their lyfe And euermore and without ende blessed be euen the same our heauenly father for our deare and entirely beloued brother Bradford whom nowe the Lorde I perceiue calleth for for I weene he will no longer vouchsafe him to abide among the adulterous and wicked generation of this worlde I do not doubt but that he for those giftes of grace whiche the Lorde hath bestowed on hym plenteously hath holpen those which are gon before in their iourney that is hath animated and encouraged them to keepe the hygh way sic currere vti tandem acciperent praemium The Lord be his comfort whereof I do not doubt and I thanke God hartely that euer I was acquainted with him and that euer I had such a one in my house And yet agayne I blesse GOD in our deare brother and of this tyme Protomartyr Rogers that he was also one of my calling to be a Prebendary Preacher of London And now because Grindall is gone the Lorde I doubt not hath and knoweth wherein
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
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
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
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
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
Milles the same day that he was deliuered Boner came vnto the stocks where he lay and asked him how he liked his lodging and his fare Wel said Milles if it would please God I might haue a little strawe to lye or sit vpon Then said Boner thou wilt shew no token of a christian man And vpon this his wife came in vnknowyng vnto him beyng very great with child and lookyng euery hower for her lying downe entreating the Bishop for her husband saying that she would not go out of the house but there would lay her belly in the bishops house vnlesse she had her husband with her How saist thou quoth Boner thou heretike If thy wife miscarie or thy child or children if she be with one or two should perish the bloud of them would be required at thy hands Then to this agreement he came that he should hue a bed in the towne of Fulham and her husband should go home with her the morow after vppon this condition that his kinsman there present one Rob. Rousie should bring the sayd Milles vnto his house at Paules the next day Whereunto the sayd Milles sayd he would not agree except he might go home by and by At length his wife beyng importunate for her husband seyng that she would go no further but there remaine vnlesse she had her husband with her the bishop fearing belike the rumor which might come vpon his house thereby bade the sayd Milles make a crosse and say In nomine Patris Filij Spiritus sancti Amen Then the sayd Milles began to say In the name of the Father and of the Sonne and of the holy ghost AmeÌ„ No no sayth Boner say it me in Latine In nomine Patris Filij Spiritus sancti Amen Milles vnderstanding the matter of that Latine to be but good said the same and so went home with his wyfe his foresayde kinsman beyng charged to bring hym the next day vnto Paules either els sayd Boner if thou doest not bring hym thou art an heretike as wel as he Notwithstandyng the charge beyng no greater this kinsman didde not bring hym but hee of his owne voluntarie accord came to the said B. within a fewe days after where the B. put vnto him a certaine writing in Latin to subscribe vnto conteyning as it semed to him no great matter that he needed greatly to sticke at albeit what the bill was he could not certainly tell So subscribed he to the bill and returned home And thus much coÌ„cernyng the 22. taken at Islington The history and cruell handlyng of Richard Yeoman D. Taylors Curate at Hadley constantly sufferyng for the Gospels sake AFter the story of these 22. taken at Islington proceedyng now the Lord willyng we wil prosecute likewise the taking and cruell handlyng of Richard Yeoman minister Which Yeoman had bene before D. Tailors Curate a godly deuout old man of 70. yeres which had many yeres dwelt in Hadley well seene in the scriptures geuing godly exhortations to the people With hym Doc. Tailor left his cure at his departure But as soone as M. Newal had gotten the benefice he droue away good Yeoman as is before said set in a popish Curate to maintain and continue their Romish religion whiche nowe they thought fully stablished Then wandered he long time froÌ„ place to place moouing exhorting all men to stand faithfully to Gods worde earnestly to geue themselues vnto prayer with patience to beare the crosse now layed vpon them for their triall with boldnes to confesse the truth before the aduersaries with an vndoubted hope to waite for the crowne and reward of eternall felicitie But when hee perceiued his aduersaries to lye in waite for him hee went into Kent with a little packet of laces pinnes and points and such like things he trauailed from Uillage to village sellyng such things by the poore shyft gate hymself somewhat to the susteining of himselfe his poore wife and children At the last a Iustice of Kent called M. Moyle tooke poore Yeoman and set him in the stocks a day and a night but hauyng no euident matter to charge hym with he let hym go againe So came he secretly againe to Hadley and taried with his poore wife who kept him secretly in a chaÌ„ber of the Towne house commonly called the Guild hall more then a yere All the which tyme the good olde father abyde in a chamber locked vp all the day spent his tyme in deuout prayer and reading the Scriptures and in carding of wâ—ol which his wyfe did spin His wife also did go and beg bread and meat for herselfe and her children and by such poore meanes susteined they themselues Thus the saints of God susteined hunger and misery while the prophets of Baal liued in iollitie and were costly pampered at Iesabels table At the last person Newal I know not by what means perceiued that Rich. Yeoman was so kept by hys poore wyfe and taking with him the Bailiffes deputies and seruants came in the night tyme brake vp fiue dores vpon Yeoman whom he found in bed with his poore wyfe and children Whom when he had so found he irefull cried saiyng I thought I should find an harlot and a whore together And he would haue plucked the clothes of from them But Yeoman held fast the clothes and said vnto his wyfe wife aryse and put on thy clothes And vnto the person he sayd Nay Person no harlot nor whore but a maried man and his wife accordyng vnto Gods ordinance and blessed be God for lawfull matrimony I thank God for this great grace and I defie the Pope all his Poperie Then led they Rich. Yeoman vnto the cage set hym in the stocks vntill it was day There was then also in the cage an olde man named Iohn Dale who had sitten 3. or 4. dayes because whâ— the sayd Person Newal with his Curate executed yâ— Romish seruice in the Church he spake openly vnto him and said O miserable blind guides will ye euer be blind leaders of the blynd will ye neuer amend will ye neuer see the truth of Gods word wil neither Gods threates nor promises enter into you harts wil not the bloud of Martyrs nothing mollifie your stonie stomacks Oh indurate hard harted peruerse crooked generation O damnable sorte whom nothyng can do good vnto These and like words he spake in feruentnes of spirit against the superstitious religion of Rome Wherfore person Newall caused hym forthwith to be attached and set in the stockes in the cage So was he there kept til sir HeÌ„ry Doile a Iustice came to Hadley Now when poore Yeoman was taken the person called earnestly vpon Sir Henry Doile to send them both to prison Sir Henry Doile earnestly laboured and entreated the person to consider the age of the men their poore estate they were persons of no
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
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
himselfe in it and calling on the name of the Lord Iesus he was quickely out of payne c. After the martyrdome was ended that he was fallen a sleepe in the Lord there were some superstitious old women did blasphemously say that the Deuill was so stronge with him and all such hereticks as he was that they could not feele any payne almost nor yet be sory for theyr sinnes * The history and examinations of Robert Smith constantly maynteining the trueth of Gods word and suffering for the same in the moneth of August RObert Smith was brought vnto Newgate the fifte of Nouember in the first and second yere of the king and queene by Ioh. Mathew yeomā of the gard o◠the quenes side by the commaundemēt of the Counsell This Smith first gaue himselfe vnto seruice in the house of sir Thomas Smith knight being thē Prouost of Eton from thence he was preferred to Windsore hauing there in the colledge a clerkship of x. poūd a yere Of stature he was tall slēder actiue about many things but chiefly delighting in the art of Painting which many times rather for his minds sake thē for any liuing or lucre he did practise excercise In religion he was feruent after he had once tasted the trueth wherin he was much confirmed by the preachings readings of one M. Turner of Windsore others wherupō at the comming of Queene Mary he was depriued of hys Clerkship by her visitors not long after he was apprehended and brought to examinatiō before Boner as here foloweth written and testified with his owne hand ¶ The first examination of Robert Smith before Bishop Boner ABout nine of the clocke in the morning I was among the rest of my brethren brought to the Bishops house and I first of al was brought before him into his chamber to whom the bishop sayd as foloweth after he had asked my name Boner How long is it agoe since the time that ye were cōfessed to any priest Smith Neuer since I had yeres of discretion For I neuer saw it needfull neither cōmaūded of God to come to shew my faultes to any of that sinfull nūber whō ye call priests Boner Thou shewest thy selfe euen at the first chop to be a ranke heretick which being wery of painting art entred into Diuinity and so fallen through thy departing frō thy vocation into heresy Smith Although I haue vnderstanding in the said occupation yet I prayse God I haue had litle need all my life hitheyto to liue by the same but haue liued without the same in mine own house as honestly in my vocation as ye haue liued in yours and yet vsed the same better then euer you vsed the Pulpit Boner How long is it ago since ye receiued the sacrament of the aultar and what is your opinion in the same Smith I neuer receiued the same since I had yeres of discretion nor neuer will by Gods grace neither do esteeme the same in any poynt because it hath not gods ordinance neither in name nor in other vsage but rather is set vp erected to mocke God withall Boner Do ye not beleue that it is the very body of Christe that was borne of the virgin Mary naturally substantially and really after the wordes of consecration Smith I shewed you before it was none of Gods ordynaunces as ye vse it thē much lesse to be God or any part of his substance but onely bread wine erected to the vse aforesaid yet neuerthelesse if ye can approue it to be the body that ye spake of by the word I will beleue it if not I will as I do accoūt it a detestable Idol not God but contrary to God and truth Boner Thē after many raging words vayne obiectiōs he sayd there was no remedy but I must be burned Smith Ye shall do no more vnto me then ye haue done to better mē then either of vs both But thinke not therby to quench the spirit of god neither therby to make your matter good For your sore is too well sene to be healed so priuily with bloud For euē the very childrē haue al your deedes in dirision so that although ye patch vp one place with authority yet shall it breake out in forty to your shame Boner Then after much ado many railing sentences he sayd throwing away the paper of mine examinatiō wel euē now by my truth euen in good earnest if thou wilt go and be shriuen I will teare this paper in peces Smith To which I aunswered It would be too much to his shame to shew it to men of discretion After which aunswere I was caried downe into the garden with my Gaoler there remayned vntill my brother Harwood was examined thē being agayn brought vp before the sayd Bishop he demaunded if I agreed with Harwood in his confession vpon these articles folowing Boner What say you to the Catholicke church Do ye not confesse there is one in earth Smith Yes verely I beleue that there is one Catholicke Church or faythfull Congregation which as the Apostle sayth is builded vpon the Prophets and Apostles Christ Iesus being the head corner stone which church in all her wordes and workes mainteineth the word and bringeth the same for her authority without it doth nothing nor ought to doe of which I am assured I am by grace made a member Boner Ye shall vnderstand that I am boūd when my brother offendeth will not be reconciled to bring him before the congregation now if your Church be the same where may a man finde it to bring his brother before the same Smith It is written in the Actes of the Apostles that whē the tyranny of the Bishops was so great agaynst the churche in Iewry they were fayne to congregate in houses priuy places as they now do and yet were they neuerthelesse the Church of God and seing they had theyr matters redressed being shut vp in a corner may not we do the like now a dayes Boner Yea theyr Church was knowne full wel For saint Paul writ to the Corinthians to haue the man punished excommunicate that had committed euil with his fathers wife Whereby wee maye well perceiue it was a knowne church but yours is not knowne Smith Then could ye not persecute it as ye do but as ye say the Churche of God at Corinth was manifest both to God and Paul euē so is this Church of God in England whome ye persecute both knowne to God and also euen to the very wicked although they know not nor will not know theyr truth nor conuersation yea and your sinneful number haue professed theyr verity and maineteyned the same a long season Boner Well thou sayest that the church of God was onely at Corinth when Paul writ vnto them and so will I put in writing shall I Smith I do maruell greatly my Lord that ye are not ashamed to lay
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
Baptisme is a marke of Christes Church a seale and confirmation of our acception into the grace fauour of God for Christes sake For his innocencie his righteousnesse his holinesse his iustice is ours geuen vs of God and our sinnes and vnrighteousnesse by his obedience and abasing of him selfe to the death of the crosse are his whereof Baptisme is the signe seale and confirmation Baptisme is also a signe of repentaunce to testifie that we be borne to the waues of pearils and chaunges of life to the intent that we should die continually as loÌ„g as we liue from sinne and rise againe like new men vnto righteousnesse Rom. 6. The other Sacrament which is the supper and holy Maundie of our Sauiour Christ whereby the church of Christ is knowen I beleeue to be a remembraunce of Christes death and passion a seale and confirmation of his moste precious bodye geuen vnto death euen to the vile death of the crosse wherewith wee are redeemed and deliuered from sinne death hell and damnation It is a visible woorde because it worketh the same thing in the eyes which the worde worketh in the eares For like as the worde is a meane to the eares whereby the holy Ghost mooueth the heart to beleue Romanes 10. so this sacrament is a meane to the eyes whereby the holy Ghost moueth the hart to beleue it preacheth peace betweene God and man it exhorteth to mutuall loue and all godly life and teacheth to contemne the world for the life to come when as Christ shall appeare which now is in heauen and no where els as concerning his humane body Yet do I beleeue assuredly that his very body is present in his moste holy Supper at the contemplation of oure spirituall eyes and so verely eaten with the mouth of our faith For as soone as I heare these most comfortable and heauenly woordes spoken and pronouÌ„ced by the mouth of the Minister This is my body which is geuen for you when I heare I say this heauenly harmonie of Gods vnfallible promises and truthe I looke not vppon neyther doe I beholde breade and wine for I take and beleue the wordes simply and plainly euen as Christe spake them For hearing these wordes my senses be rapt and vtterly excluded for faith wholely taketh place and not flesh nor the carnall imaginations of our grosse fleshly and vnreuerent eating after the maner of our bodily foode whiche profiteth nothinge at all as Christe witnesseth Iohn 6 but with a sorrowfull and wounded conscience an hungry and thirsty soule a pure and faithfull mind do fully embrace beholde and feede and looke vppon that most glorious body of Christ in heauen at the right hande of God the father very God and very man which was crucified and slaine and his bloud shed for our sinnes there nowe making intercession offering and geuing his holy body for me for my body for my raunsome for my full price and satisfaction who is my Christ and all that euer hee hath and by this spirituall and faithfull eating of this liuelye and heauenlye breade I feele the moste sweete sâ—ppe and taste of the fruites benefites and vnspeakeable ioyes of Christes deathe and passion fullye disgested into the bowelles of my soule For my minde is quieted from all worldly aduersities tormoylinges and trouble my conscience is pacified from sinne deathe hell and damnation my soule is full and hathe euen enough and will no more for all things are but losse vile dounge and drosse vayne vanitie for the excellent knowledge sake of Christ Iesu my Lord and Sauiour Thus nowe is Christes flesh my very meate in deede and hys bloud my very drinke in deede I am become flesh of his flesh and bone of his bones Nowe I liue yet not I but Christe liueth in me yea I dwell in him and he in mee for thorough faithe in Christe and for Christes sake we are one that is of one consente minde and fellowshippe with the Father the Sonne and the hol Ghost Iohn 17. Thus am I assured and fullye perswaded and on this rocke haue I builded by Gods grace my dwelling and resting place for body and soule life and death And thus I commit my cause vnto Christe the righteous and iust iudge who will an other day iudge these debates and controuersies whome I humbly beseeche to cast his tender and mercifull eyes vppon the afflicted and ruinous Churches and shortly to reduce them into a godly and perpetuall concorde Amen Thus do I beleeue and this is my faith and my vnderstanding in Christ my Sauiour and his true and holy religion And thys whosoeuer is ashamed to doe among this adulterous and sinnefull generation of hym shall the sonne of man be ashamed when he commeth in the glory of his father with the holy Angels Robert Samuel William Allen Martyr NExt after the suffering of Robert Samuel aboute the beginning of September was burned William Allen in Walsingam labouring man seruaunte sometime to Iohn Houghton of Somerton He being broughte before the Bishop and asked the cause why he was imprisoned aunsweared that he was put in prison because he woulde not followe the Crosse saying that he woulde neuer go on Procession Then being willed by the Bishoppe to returne againe to the Catholicke Churche he aunsweared that he would turne to the Catholicke Churche but not to the Romishe Church and said that if he saw the King and Quene and all other folowe the crosse or kneele downe to the crosse he would not For the which sentence of condemnation was geueÌ„ against him the 12. of August and he burned at Walsingham about the beginning of September who declared suche constancie at hys Martyrdome and hadde suche credite wyth the Iustices by reason of hys vprighte and well tried conuersation among them that he was suffered to goe vntied to hys suffering there being fastened with a chaine stoode quietly without shrinking vntill he dyed The Martyrdome of Roger Coo of Melforde in Suffolke Shereman first examined before the Byshop of Norwich and by him condemned Anno 1555. August 12. ROger Coo broughte before the Bishop first was asked why he was imprisoned Coo· At the Iustices commaundement Bishop There was some cause why Coo. Heere is my accuser let hym declare And his accuser sayde that hee woulde not receyue the Sacrament Bish. Then the Bishop sayde that he thought he had transgressed a lawe Coo. But Coo answered that there was no law to transgresse Bish. The Bishop then asked what he sayd to the law that then was Coo. He answered how he had bene in prison a long time and knew it not No sayd his accuser nor wilt not My Lord aske him when he receiued the Sacrament Coo. When Coo heard him say so he sayde I pray you my Lord let him sit downe and examine me him selfe Bish. But the Bishoppe woulde not heare that but sayde Coo why will ye not receiue
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
Doctour Fuller you must vnderstand that Christ spake to the Scribes and Phariseys Nay Mayster Doctour sayth Wolsey Christ spake eueÌ„ to you and your felowes here present to al other such like as you be Away Mayster Doctor saith Christopherson for you can do no good with this man Yet sayth D. Fuller I will leane thee a booke to read I promise thee of a learned maÌ„s doing that is to say of Doctor Watsons doing who was then Bishop of Lincolne Wolsey receiuing the same booke did diligently reade it ouer which in many places did manifestly appeare contrary to the knowne trueth of Gods word At the length a fourtnight or three weekes folowing the sayde Doctour Fuller resorting agayne to the prison house to confer with the sayd Wolsey did aske him how he liked the sayd booke thinking that he had won him by the reading of the same who aunswered him and sayd Syr I like the booke no otherwise then I thought before I should find it Wherupon the Chauncellor taking his booke departed home At night when D. Fuller came to his chamber to looke on it he did finde in many places coÌ„trary to his minde the booke raced with a pen by the sayd Wolsey The which hee seing and being vexed therwith sayd Oh this is an obstinate hereticke and hath quite marred my booke Then the Syse holden at Wisbich drawing nye Doctor Fuller commeth agayne to the sayd Wolsey and speaketh vnto him on this maner Thou doest much trouble my coÌ„science wherfore I pray thee depart rule thy 〈◊〉 so that I heare no more complaint of thee and come to the Church when thou wilt and if thou be complayned vpon so farre as I may I promise thee I will not heare of it Mayster Doctour quoth Wolsey I was brought hyther by a law and by a law I will be deliuered Then being broughte to the Sessions before named Wolsey was layd in the Castle at Wisbich thinking to him and al his freÌ„des that he should haue suffered there at that present time but it proued nothing so Then Robert Pygot the painter being at liberty was there presented by some euill disposed persons sworne meÌ„ as they called them for not comming to the Church The sayd Pygot being called in the Sessions woulde not absent himselfe but there did playnely appeare before Syr Clement Hygham being Iudge who sayd vnto him Ah are you the holy father the Paynter How chaunce ye came not to the Churche Syr quoth the Paynter I am not out of the Church I trust in God No Syr sayd the Iudge this is no Churche this is a Haule Ye sir sayd Pygot I know very wel it is a Haule but he that is in the true faith of Iesus Christ is neuer absent but present in the Church of God Ah Syrha sayd the Iudge you are to high learned for me to talke withall wherfore I will send you to them that be better learned then I strayght wayes commaundynge him to the Iayle where Wolsey lay So the SessioÌ„s being broken vp and ended the sayd Wolsey and Pigot were caryed agayne to Eley into yrison where they both did remayne till the day of theyr death In the meane time certaine of theyr neighbors of Wisbych aforesayd being at Eley came to see how they did There came thither also a Chapleine of Bishop Gooderikes a Frenchman borne one Peter Ualentius who said vnto the said Wolsey and Pygot My brethren according to mine office I am come to talk with you for I haue bene Amner here this xx yeares and aboue Wheerfore I must desire you my brethren to take it in good parte that I am come to talke with you I promise you not to pull you from your fayth But I both requyre and desire in the name of Iesus Christ that you stande to the truth of the Gospell and worde and I beseech the almighty God for his sonne Iesus Christes sake to preserue both you me in the same vnto the end For I knowe not myselfe my brethreÌ„ how soone I shal be at the same point that you now are Thus with many other like wordes he made an end causing all that were there present to water theyr cheekes contrary to al the hope they had in him god be praysed therfore Then within short time after Pygot and Wolsey wer called to iudgement about the ix daye of October before Doctor Fuller then Chauncellor with old Doctor Shaxton Christopherson and others in Commission who layd earnestly to theyr charge for theyr belief in diuers articles but especially of the Sacrament of the aultar Whereunto theyr auÌ„swere was that the Sacrament of the aultar was an Idoll and that the naturall body and bloud of Christe was not present really in the sayd Sacrament and to this opinion they sayd they would sticke beleuing perfectly the same to be no heresye that they had affirmed but the verye truth wherupoÌ„ they would stand Then said the Doctors that they were out of the Catholicke fayth Then Doctor Shaxton sayd vnto them good brethren remember your selues and become new men for I my self was in this â—ond opinion that you are nowe in but I am now become a new man Ah sayd Wolsey are you become a new man Wo be to thee thou wicked new man for God shal iustly iudge thee Doctour Fuller then spake saying this Wolsey is an obstinate felow and one that I could neuer do good vpon But as for the Paynter hee is a man quiet and indifferent as farre as I perceiue and is soone reformed and maye very well be deliuered for any euill opinion I find in him Then Christopherson called for penne and yncke and wrote these wordes folowing I Robert Pygot do beleue that after â—he wordes of consecration spoken by the Priest thâ—re remaineth no more bread and wine but the very body and bloud of Christ really substauntially the selfe same that was borne of the virgine Mary and reading it to the Paynter he sayd thus doest thou beleue all this according as it is written Pygot No Syr sayd the Paynter that is your fayth and not mine Christopher Loe Mayster Doctor Fuller you would haue letteÌ„ this felow go he is as much an heretick as the other And so immediately iudgemeÌ„t was geuen vpon theÌ„ to dye Which done after the seÌ„teÌ„ce read they were sent again to the prison where they did lye till the day of theyr death At which day one Peacocke Bachelor of diuinity being appoynted to preach took his text out of the first Epistle of S. Paul to the Corin. 5. chap. of one that had liued vnordinately by abusing his fathers wife likening the sayd Pygot and Wolsey to the same man often times saying that such members must be cut of from the congregation most maliciously reporting the sayd Wolsey to be cleane out of the fayth and in many places quite denying the Scripture So his Sermon being ended the forenamed Pygot
sayd theyr brother Bishop Ridley but also carrishly without all order of law or honesty by extort power wrasted from them all the liuinges they had And yet being not therewith satisfied he sought all the meanes he could to worke the death of the foresayd Ship-side saying that he would make twelue godfathers to goe vpō him which had bene brought to passe in deed at what tyme he was prisoner at Oxford had not God otherwyse wrought his deliuerance by meanes of D. Heath Byshop then of Worcester Teste Georg. Shipsido Wherby all good indifferent Readers notoriously haue to vnderstand what great diuersity was in the disposition of these two natures Wherof as the one excelled in mercy and pity so the other agayne as muche or more excelled in churlish ingratitude and despitefull disdayne But of this matter enough Now concerning Gods vocation how Doctor Ridly was first called to the sauouring and fauouring of Christe and his Gospell partlye by his disputation before other his Treatises it may appeare that the first occasion of hys conuersion was by reading of Bertrams book of the Sacrament whom also the conferēce with Bishop Cranmer and with Peter Martyr did not a litle confirme in that behalfe Who now by the grace of GOD being throughly won and brought to the true way as he was before blind and zelous in his old ignoraunce so was he as constant faythfull in the right knowledge whiche the Lorde had opened vnto him as well appeared by his preachings and doynges duringe all the time of Kyng Edwarde and so long dyd muche good while authoritye of externe power might defend and hold vp the peace of the church and proceedinges of the Gospell But after that it pleased so the heauēly will of our Lord our God to bereue vs of the stay and to call from vs Kyng Edward that precious Prince as the whole state of the Churche of Englande was leafte desolate and open to the enemies hande so this Byshop Ridley after the comming in of Queene Mary eftsoone and with the first was layd handes vpō and committed to prison as before hath sufficiently bene expressed first in the Tower then after translated from thence with the Archebishop of Canterbury and mayster Latimer to Oxforde was with them inclosed in the common Gayle and prison of Bocardo while at lēgth being disseuered from them he was committed to custody in the house of one Irish wher he remayned till the last day of his death and martyrdome which was from the yeare of our Lord. 1554. till the yeare 1555. and 16. day of October Furthermore as touching his disputations cōflicts had at Oxford and also of his determination had at Cambridge also his trauels in perswading and instructing the Lady Mary before she was Queene his reasons conference likewise had in the tower at the Lieutenants boord enough hath bene sayd already Besides this other conferences hee had in prison both with D. Cranmer and M. Latimer as here foloweth to be read * A conference had betwixt Mayster Ridley and Mayster Latimer in prison vpon the obiection of Antonian meaning by that name some popish persecutour as Winchester alluding thereby to the story of Victor lib. 3. de persecut Aphri IN writing agayne yee haue done me an vnspeakeable pleasure and I pray that the Lord may requite it you in that day For I haue receiued great comfort at your wordes but yet I am not so filled withall but that I thyrste much more nowe then before to drinke more of that cuppe of yours wherein ye mingle vnto me profitable wyth pleasaunt I pray you good father let me haue one draught more to comfort my stomacke For surely except the Lord assist me with his gracious ayde in the time of his seruice I know I shall play but the part of a white liuered knight But truely my trust is in him that in mine infirmitye hee should try himselfe strong and that he can make the Coward in his cause to fight like a man Syr now I looke dayly when Diotrephes wyth hys warriours shall assault me wherefore I pray you good father for that you are an olde Souldiour and an experte warriour and God knoweth I am but a young Souldiour and as yet of small experience in these fittes helpe me I pray you to buckle my harnesse And now I would haue you to thinke that these dartes are cast at my head of some one of Diotrephes or Antonius souldiers The obiection of the Antonian All men maruell greatlye why you after the libertye which you haue graunted vnto you more then the rest do not go to masse which is a thing as you know now much estemed of all men yea of the Queene herselfe The aunswere Because no man that layeth hande on the plough and looketh backe is fitte for the kingdome of God and also for the selfe same cause why Saynt Paule woulde not suffer Titus to be circumcised which is that the truth of the gospell might remayne with vs vncorrupt Gala. the second and agayne If I builde agayne the thinges which I destroyed I make my selfe a trespasser This is also another cause least I should seeme by outwarde facte to allowe the thing which I am perswaded is contrary to sounde doctrine and so should be a stumbling stocke vnto the weake But woe be vnto him by whom offence commeth it were better for him that a milstone were hanged about his neck and he cast into the middest of the sea Except the Lord helpe me ye say Truth it is For with out me sayth he ye can do nothing much lesse suffer death of our aduersaryes through the bloudy lawe now prepared agaynst vs. But it foloweth if ye abide in me and my woorde abide in you aske what yee will and it shall bee done for you What canne be more comfortable Syr you make aunswere your selfe so well that I cannot beter it Syr I beginne now to smell what you meane by trauelling thus with me you vse me as Bilney dyd once when he conuerted me pretēding as though he would be taught of me he sought wayes and meanes to teach me and so do you I thanke you therefore most hartely For in deed you minister armour vnto me whereas I was vnarmed before and vnprouided sauing that I geue my selfe to prayer for my refuge What is it then that offendeth you so greatlye in the Masse that ye will not vouchsafe once eyther to heare it or see it And from whence commeth this new religion vp on you haue not you vsed in times past to say masse your selfe I confesse vnto you my fault and ignorance but know you that for these matters I haue done penaunce long agoe both at Paules crosse and also openly in the Pulpit at Cambridge and I truste God hath forgeuen mee thys mine offence for I didde it vpon ignoraunce But if ye be desirous to knowe and will vouchsafe to heare what thinges
doe offende me in the Masse I will rehearse vnto you those thinges whiche be moste cleare and seeme to repugne most manifestly agaynst Gods worde And they be these The straunge tongue the want of the shewynge of the Lordes death The breaking of the Lordes commaundement of hauing a communion the sacrament is not coÌ„municated to all vnder both kindes according to the word of the Lord. The signe is seruilely worshipped for the thing signified Christes Passion is iniuried for asmuch as this Masse sacrifice is affirmed to remayne for the purging of sinnes to be shorte the manifolde superstitions and triflyng fondnesse whiche are in the Masse and aboute the same Better a few thinges well pondered then to trouble the memory with to much you shall preuayle more with praying theÌ„ with studying though mixture be best For so one shall alleuiate the tediousnes of the other I entend not to contend much with them in wordes after a reasonable account of my fayth geuen for it shall be but in vayne They will say as theyr fathers sayd when they haue no more to say We haue a law and by our law he ought to dye Be ye steadfast and vnmoueable sayeth Saynt Paule and agayne persistito stand fast And how oft is this repeated if ye abide if ye abide c. But we shall be called obstinate sturdy ignorant heady and what not So that a man hath need of much pacience hauing to do with such men But you knowe howe greate a crime it is to separate your selfe from the communion or felowship of the Churche and to make a schisme or diuision you haue bene reported to haue hated the secte of the Anabaptistes and alwayes to haue impugned the same Moreouer this was the pernitious errour of Nouatus and of the Heretickes called Cathari that they woulde not communicate wyth the Church I know that the vnity of the Church is to be reteyned by all meanes the same to be necessary to saluation But I doe not take the Masse as it is at this day for the communion of the Churche but a Popishe deuise whereby both the commaundement and institution of our Sauiour Christ for the ofte frequenting of the remembraunce of his death is eluded the people of God are miserablye deluded The sect of the Anabaptistes and the heresy of the Nouatians ought of right to be condemned for as muche as without any iust or necessary cause they wickedly separated themselues from the communion of the congregation for they did not alleadge that the Sacramentes were vnduely ministred but â—urning away theyr eyes from theÌ„selues wherewith according to Saynt Paules rule they ought to examine themselues and caâ—ing theyr eyes euer vpon others either Ministers or Communicantes with them they alwayes reprooued something for the whiche they absteined from the Communion as from an vnholy thing I remember that Caluin beginneth to confute the Interim after this sort with this saying of Hilary The name of peace is beautifull and the opinion of vnitye is fayre but who doubteth that to be the true and onely peace of the Church which is Christes I would you had that litle booke there should you see how much is to be geuen to vnity Saynt Paule when he requireth vnitye he ioyneth straight with al secundum Iesum Christum according to Iesus Christ no further Diotrephes nowe of late did euer harpe vpon vnity vnity Yea Syr quoth I but in verity not in popery Better is a diuersity then an vnitye in Popery I had nothing agayne but scornefull giers with commaundement to the Tower But admitte there be in the Masse that peraduenture might be amended or at least made better yea seing you will haue it so admit there be a fault if you do not consent therto Why do you trouble your selfe in vayne do not you know both by Cyprian and Augustine that communioÌ„ of sacramentes doth not defile a man but consent of deedes If it were any one trifling ceremony or if it were some one thing of it selfe indifferent although I woulde wishe nothing should be done in the Churche which doth not edify the same yet for the continuance of the common quietnesse I coulde be content to beare it But forasmuche as thinges done in the masse tend openly to the ouerthrow of Christes institution I iudge that by no meanes either in word or deed I ought to consent vnto it As for that which is obiected out of the Fathers I acknowledge it to be wel spoken if it be well vnderstanded But it is meant of them which suppose they are defiled if any secret vice be either in the ministers or in them that communicate with them is not ment of them which doe abhorre superstition and wicked traditions of men and will not suffer the same to be thrust vpon themselues or vpon the Church in stead of Gods word and the truth of the Gospell The very marowe bones of the masse are all together detestable and therefore by no meanes to be borne withal so that of necessity the mending of it is to abolish it for euer For if you take away oblation and oration which doe hang vpon consecration and transubstantiation the moste papistes of them all will not set a button by the masse as a thing which they esteme not but for the gayne that foloweth thereon For if the English communion whiche oâ— late was vsed were as gaynefull to them as the Masse hath bene heretofore they would striue no more for theyr masse from thence groweth the griefe Consider into what dauÌ„gers you cast your selfe if you forsake the chuch you cannot but forsake it if you refuse to go to masse For the Masse is the Sacrament of vnity without the Arke there is no saluation The church is the Arke and Peters ship Ye know this saying wel enough He shall not haue God to be his Father which acknowledgeth not the church to be his mother Moreouer without the church sayth S. Augustine be the life neuer so wel spent it shall not inherit the kingdome of heauen The holy Catholicke or vniuersall church which is the communion of saintes the house of God the City of God the spouse of Christ the body of Christ the piller and stay of the trueth this Churche I beleeue accordinge to the Creede This Church I doe reuerence and honour in the Lord. But the rule of this Church is the word of God according to which rule we goe forwarde vnto life And as many as walk according to this rule I say with S. Paul peace be vpon them and vpon Israell which perteyneth vnto God The guid of this church is the holy ghost The markes whereby this church is knowne vnto me in this darâ—ke worlde and in the middest of this crooked and froward generatioÌ„ are these The sincere preaching of Gods holy worde the due administration of the Sacramentes charitye and faythfull
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
which in like cases was wonte to be the onely remedy against stiffe necked and stubborne persons that is you must be hampered by the lawes compelled eyther to obey whether ye will or no or els to suffer that which a rebell to the lawes ought to suffer Doe you not knowe that whosoeuer refuseth to obey the lawes of the realme he bewrayeth himselfe to be an enemye to hys countrey Do you not know that this is the redyest waye to stirre vp sedition and ciuill warre It is better that you should beare your owne sinne then that through the example of your breache of the common lawes the common quyet should be disturbed How can you say you will be the Queenes true subiect when as you do openly professe that you will not keepe her lawes O heauenly father the father of all wisedome vnderstanding and true strength I beseeche thee for thy onelye sonne our sauiour Christes sake looke mercifully vppon me wretched creature and send thine holy spirite into my brest that not onely I may vnderstand according to thy wisedome howe this pestilent and deadly darte is to bee borne of and with what aunswere it is to be beaten back but also when I must ioyne to fight in the field for the glory of thy name that then I being strengthned with the defense of the right hand may manfully stand in the confession of thy fayth and of thy truth and continue in the same vnto the end of my lyfe thorough the same our Lord Iesus Christ. Amen Now to the obiection I graunt it to bee reasonable that he whiche by wordes and gentlenes cannot be made yeld to that is right and good shoulde be brideled by the straite correction of the lawes that is to say he that wyll not be subiecte to Gods word must bee punished by the lawes It is true that is commonly sayd He that wil not obey the Gospell must be tamed and taught by the rigour of the law But these thinges ought to take place agaynst him whiche refuseth to doe that is right and iust according to true godlines not against him which cannot quietly beare superstitions but doth haâ—e and detest from his age such kinde of proceedinges and that for the glorye of the name of God To that whiche ye say a trangressour of the common lawes bewrayeth himselfe to be an enemye of his countrey surely a man ought to looke vnto the nature of the lawes what maner of lawes they be which are broken For a faythful Christian ought not to thinke alike of all maner of lawes But that saying ought onely truely to be vnderstanded of suche lawes as be not contrarye to Gods word Otherwise whosoeuer loue their countrey in truth that is to say in God they will alwayes iudge if at any time the lawes of God and man be then contrarye to the other that a man ought rather to obeye God then man And they that thinke otherwise and pretend a loue to their countrey forasmuche as they make their countrey to fight as it were agaynst God in whome consisteth the onely stay of that country surely I do thinke that such are to be iudged most deadly enemies and traytours to theyr countrey For they that fight agaynst God whiche is the safety of their countrey what doe they els but go about to bryng vpon theyr countrey a present ruine and destruction But they that doe so are worthy to be iudged enemyes to their countrey and betrayours of the Realme Therefore c. But this is the redyest way ye say to stir vp sedition to trouble the quiet of the common wealth therefore are these things to be repressed in tyme by force of lawes Beholde Sathan doth not cease to practise hys olde guiles and accustomed subâ—leties Hee hath euer thys darte in a redines to hurle agaynst hys aduersaryes to accuse them of sedition that he may bryng them if he can in danger of the higher powers For so hath hee by his ministers alwayes charged the Prophetes of God Achab sayde vnto Elias art thou he that troubleth Israell The false Prophetes also complayned to theyr Princes of Hieremy that hys wordes were seditious and not to be suffered did not the scribes and Pharisies falsely accuse Christ as a seditious person and one that spake agaynst Cesar Did they not at the last cry if thou let this man go you are not Cesars frend The Oratour Tertullus how doth he accuse Paule before Felix the high Deputie We haue found this man sayth he a pestilent fellow a stirrer of sedition vnto all the Iewes in the whole world c. But I praye you were these men as they were called seditious persons Christ Paule and the Prophetes God forbid But they were of false men falsely accused And wherefore I praye you but because they reproued before the people their giles superstition and deceites And when the other coulde not beare it and would gladly haue had them taken out of the way they accused him as seditious persons and troublers of the common wealthe that being by this meanes made hatefull to the people and Princes they might the more easely be snatched vpp to be tormented and put to deathe But howe farre they were from all sedition their whole doctrine lyfe and conuersation doth well declare For that which was obiected last of all that he cannot be a faythful subiect to hys prince which professeth openly that he will not obserue the lawes which the Princes hath made here I would wish that I might haue an indifferent Iudge one that feareth God to whose iudgement in this cause I promise I will stand I aunswere therefore a man ought to obey hys Prince but in the Lord and neuer agaynst the Lord. For he that knowingly obeyeth his Prince agaynst God doth not a duety to the Prince but is a deceauer of the Prince and an helper vnto him to worke his owne destruction Hee is also vniust whiche geueth not the prince that is the princes and to GOD that is GODS Here commeth to my remembraunce that notable saying of Ualentinianus the Emperoure for choosing the Bishop of Millayne Set him saith he in the Bishoppes seate to whome if we as man do offend at any tyme wee may submitte our selues Policarpus the most constaunt Martyr when he stoode before the chiefe Ruler and was commaunded to blaspheme Christ and to sweare by the fortune of Cesar. c. he aunswered with milde spirite wee are taught sayth he to geue honour vnto Princes and those powers which be of God but such honour as is not contrary to Gods religion Hither vnto ye see good father how I haue in words onely made as it were a florishe before the fight whiche I shortly looke after and how I haue begonne to prepare certayne kindes of weapons to fight agaynst the aduersary of Christ and to inuse with my selfe how the daâ—â—s of the olde enemy may bee borne of and after what sorte
their sophistical Sophismes and fallacies you knowe that false thinges may haue more apparence of truth then thinges that be most true therefore Paule geueth vs a watcheÌ„ worde Let no man deceiue you with likelines of speache Neither is it requisite that with the contentious ye shulde follow strife of wordes which tend to no edification but to the subuersion of the hearers and the vayne braggyng and ostentation of the aduersaries Feare of deathe doth most perswade a great number Be well ware of that argument for that perswaded Shaxton as manye menne thought after that he had once made a good profession openly before the iudgement seate The flesh is weake but the willingnes of the spirite shal refresh the weakenesse of the fleshe The number of the cryars vnder the aultar must needs be fulfilled if we be segregated thereunto happy be wee That is the greatest promotion that God geueth in thys world to be such Phillippians to whome it is geuen not only to beleue but also to suffer c. But who is able to do these thinges Surely all our habilitie all our sufficiencye is of God He requireth and promiseth Let vs declare our obedience to his wil when it shal be requisite in the ryme of trouble yea in the middest of the fire When that number is fulfilled which I weene shal be shortly then haue at the papists when they shal say peace al things are safe when Christ shal come to keep his great Parliament to the redresse of al things that be amisse But he shal not come as the papistes fayne him to hide himself and to play bo piepe as it were vnder a peece of bread but he shal come gloriously to the terrour and feare of all Papistes but to the great consolation and comfort of all that wil here suffer for him Comfort your selues one an other with these wordes Lo syr here I haue blotted youre paper vaynely and played the foole egregiously but so I thought better theÌ„ not to doe your request at this time Pardon me and praye for me pray for me I say pray for me I saye For I am some time so feareful that I would creep vnto a mouse hoale some time God doth visite me agayne with his comforte So he commeth and goeth to teache me to feel to know mine infirmitie to thintent to geue thankes to him that is worthy least I shuld rob hym of hys duety as many do almost al the world Fare you well What credence is to be geueÌ„ to papists it may appeare by their racking writhing wrinching and moÌ„strously iniuryng of Gods holy scripture as appeareth in the popes law But I dwell here now in a schole of obliuiousnesse Fare you well once agayne and be you steadfast and vnmoueable in the Lord. Paule loued Timothy meruelous well notwithstanding he sayth vnto him Be thou partetaker of the afflictions of the Gospell and agayne Harden thy selfe to suffer afflictions Bee faythfull vnto the death and I wyll geue thee a Crowne of life sayth the Lorde * Here followeth the letters of the reuerend Byshop and Martyr Nicholas Ridley * A letter sent from Bishop Ridley and his prison fellowes vnto M. Bradford and his prison fellowes in the Kynges Benche in Southwarke an 1554. WEll beloued in Christ our sauiour we all with one hart wish to you with all those that loue God in deede and truth grace and health and especially to oure dearely beloued companions which are in Christes cause and the cause both of theyr brethren and of theyr own saluation to put their neck willingly vnder the yoke of Christes crosse How ioyfull it was to vs to heare the reporte of Doctour Taylour and of hys godly confession c. I ensure you it is hard for me to expresse Blessed be God whiche was and is the geuer of that and of all godly strength and stomacke in the tyme of aduersitie As for the rumours that haue or doe goe abroad eyther of our relenting or massing we trust that they whiche knowe God and their duety towardes theyr brethren in Christ will not be too light of credence For it is not the slaunderers euill tongue but a mans euil deede that can with God defile a man and therefore with Gods grace ye shall neuer haue other cause to do otherwise then ye say ye do that is not to doubt but that we wiâ—l by Gods grace continue c. Like rumour as yee haue heard of our comming to London hath bene here spread of the comming of certayne learned men prisoners hither from London but as yet wee knowe no certaintie whether of these rumours is or shal be more true Know you that wee haue you in our dayly remembraunce and wishe you and al the rest of our foresayd companions well in Christ. It shuld do vs much comfort if we might haue knowledge of the state of the rest of oure most dearely beloued which in this troublesome tyme do stand in Christes cause and in the defence of the truth thereof Somewhat we haue heard of mayster Hoopers matter but of the rest neuer a deale We long to heare of father Crome Doctor Sandys M. Saunders Ueron Beacon Rogers c. wee are in good health thankes be to God and yet the maner of our entreating doth chaunge as sowre ale doth in summer It is reported to vs of our keepers that the Uniuersitie beareth vs heauily A cole chaunced to fall in the night out of the chimney and burnt a hole in the floore and no more harme was done the Balyffes seruauntes sittyng by the fire An other night there chaunced as mayster Bailiffes told vs a dronken fellow to multiply wordes and for the same he was set in Bocardo Upon these things as is reported there is risen a rumour in the towne and country about that we should haue broken the prison with such violence as if mayster Bayliffes had not playde the prettye men we should haue made a scape We had out of our pryson a wall that we might haue walked vpon and our seruauntes had libertie to goe abroad in the towne or fieldes but now both they and we are restrayned of both My Lord of Worcester passed by through Oxford but he did not visite vs. The same day beganne our restraynt to be more and the booke of the Communion was taken from vs by the Bayliffes at the Maiors commaundement as the Bayliffes did report to vs. No man is licensed to come vnto vs afore they might that woulde see vs vppon the wall but that is so grudged at and so euill reported that we are now restrayned c. Sir blessed be god with all our euill reportes grudges and restrayntes we are merry in God and all our cure and care is and shall be by Gods grace to please and serue him of whom we look and hope after this temporal and momentany miseries to haue eternall ioye and perpetuall felicitie with Abraham
which also wyll not further the glory of GOD. And now because I perceiue you haue an entire zeale and desire of my deliueraunce out of this captiuitie and worldly myserie if I shoulde not beare you a good hart in God againe me thinke I were to blame Sir howe nigh the day of my dissolution and departure out of this worlde is at hand I can not tell the Lordes wyll be fulfilled how sone soeuer it shall come I knowe the Lordes wordes must be verified on me that I shall appeare before the incorrupt Iudge and be countable to him of all my former lyfe And although the hope of his mercies is my shootanker of eternall saluation yet am I perswaded that who soeuer wittingly neglecteth regardeth not to cleare his conscience he can not haue peace with God nor a liuely fayth in his mercy Conscience therefore moueth me considering you were one of my familie and one of my houshold of whom then I thinke I had a speciall cure and of all them which were within my house which in deede ought to haue bene an example of godlynes to all the rest of my cure not only of good life but also in promotyng of Gods worde to the vttermost of their power but alas now when the tryall doth seperate the chaffe from the corne how small a deale it is God knoweth which the wind doth not blow away this conscience I say doth moue me to feare lest the lightnesse of my familie shall be layde to my charge for lacke of more earnest and diligent instruction which should haue ben done But blessed be God which hath geuen me grace to see this my default and to lament it from the bottome of my hart before my departyng hence This conscience dooth mooue me also now to require both you and my friende Doctor Haruy to remember your promises made to me in tymes past of the pure settyng foorth and preachyng of Gods worde and his truth These promises although you shall not neede to feare to be charged with them of me hereafter before the worlde yet looke for none other I exhort you as my friendes but to be charged with them at Gods hand This conscience and the loue that I beare vnto you byddeth me now say vnto you both in Gods name feare GOD and loue not the world for GOD is able to caste both body and soule into hell fyre When his wrath shall sodaynely be kindled blessed are all they that put their trust in hym And the saying of sainct Iohn is true All that is in the world as the lust of the fleshe the lust of the eyes and the pride of lyfe is not of the father but of the worlde and the worlde passeth away and the lust thereof but he that doth the wyll of God abydeth for euer If this gyfte of grace whiche vndoubtedly is necessarily required vnto eternall saluation were truely and vnfainedly graffed and firmely stablished in mens hartes they would not be so light so sodenly to shrinke from the maintenance and confession of the truth as is now alas seene so manifestly of so many in these dayes But here peraduenture you woulde knowe of me what is the truth Syr Gods woorde is the truth as sainct Iohn sayth and that euen the same that was heretofore For albeit man doth vary and change as the Moone yet Gods worde is stable abydeth one for euermore and of Christ it is truely sayd Christ yesterday and to day the same is also for euer When I was in office all that were esteemed learned in Gods word agreed this to be a truth in Gods word written that the common prayer of the Churche should be had in the common tongue You know I haue conferred with many and I ensure you I neuer founde man so farre as I do remember neither old nor new gospeller nor papist of what iudgement soeuer he was in this thing to be of a contrary opinion If then it were a truth of Gods word thinke you that the alteration of the world can make it an vntruth If it can not why then do so many men shrynke from the confession maintenance of this truth receyued once of vs all For what is it I pray you els to confesse or deny Christe in this worlde but to mainteyne the truth taught in Gods word or for any worldly respect to shrink from the same This one thing haue I brought for an ensample other thinges be in like case which now particulerly I neede not to rehearse For he that wil forsake wittingly either for feare or gayne of the world any one open truth of Gods word if he be constrained he wyl assuredly forsake God and al his truth rather then he wyl endaunger hym selfe to loose or to leaue that he loueth better in deede then he doth God and the truth of his word I like very well your plaine speaking wherein you say I must eyther agree or dye and I thinke that you meane of the bodyly death which is common both to good and bad Sir I knowe I must dye whether I agree or no. But what folly were it then to make such an agreement by the which I could neuer escape this death which is so common to all and also incurre the gylt of death and eternall damnation Lord graunt that I may vtterly abhorre and detest this damnable agreement so long as I lyue And because I dare say you wrote of friendshyp vnto me this short earnest aduertisement and I thynke veryly wishing me to lyue and not to dye therefore bearyng you in my hart no lesse loue in GOD then you doe me in the worlde I say vnto you in the worde of the Lord and that I say to you I say to all my friendes and louers in God that if you do not confesse maintayne to your power knowledge that which is grounded vpon Gods worde but will eyther for feare or gayne of the worlde shrinke and play the Apostata in deede you shall dye the death you know what I meane And I beseeche you all my true frendes louers in God remember what I say for this may be the last time peraduenture that euer I shall write vnto you From Bocardo in Oxford the .viij. day of Aprill 1555. M. Grindal now Archbishop of Canterbury being in the tyme of exile in the citie of Frankford wrote to D. Ridley thē prisoner a certaine Epistle wherin first he lamenteth his captiuitie exhorting him withall to be constant Secondly he certifieth him of the state of the English exiles being dispersed in Germany and of the singuler prouidence of God in stirring vp the fauour of the Magistrates and rulers there towardes them Thirdly he writeth to know his minde and will concerning the printing of his booke agaynst Transubstantiation and of certayne other treatises and his disputations Wherunto Bishop Ridley answereth agayne in order as foloweth ¶ The aunsweare of
vehementibus quamlibet sinceris puris quimus Quare prohibeat deus ne in hac dierum malitia qui debent ipsi potius praedicare praecepit enim nobis inquit Petrus praedicare vel volentes potentes praedicare praepediant contra illud noli prohibere eum benefacere qui potest vel cauponantes praedicare compellant sic miseram plebeculam in superstitione fallaci fiducia damnabiliter detineÌ„tes Quin deus potius misereatur nostri vt cognoscamus in terra viam tuam ne videamur in quos illud quadret digne noÌ„ cogitationes meae cogitationes vestrae neque viae meae viae vestrae dicit dominus Hinc ego nudis sententijs subscribere non audeo domine cum primis obseruande quia popularis superstitionis diutius duraturae quoad possum authorculus esse nolo ne mei ipsius damnationis simul sim author Quod si dignus essem qui tibi coÌ„silium darem colendissime pater sed cohibeo me quaÌ„ sit prauum intollerabile hominis cor detur vel coniectare Neque sane quisquam nouit quae sunt hominis nisi spiritus hominis qui est in eo Non me superbia detinet vlla ab illa subscriptione toties a tua dominatione cum maxima mei animi molestia rogata Non potest non esse impium patribus proceribus ecclesiae non obtempeâ—are sed videndum interim illis quid quibus imperent cum in loco deo quam hominibê° obedire oportet magis Sic dolet mihi caput reliquum corpus languet vt nec venire nec haec rescribete licet emendare Sed tua dominatio si non iudicium meum certe studium spero probabit Valeat dominatio tua In this foresayd Epistle as ye heare he maketh mention of certayne articles or propositions whereunto hee was required by the Bishops to subscribe The copy and effect of those articles or nude propositions as hee calleth them be these ¶ Articles deuised by the Bishops for M. Latymer to subscribe vnto I Beleeue that there is a purgatory to purge the soules of the dead after this lyfe That the soules in Purgatorie are holpen wyth the Masses prayers and almes of the liuyng That the Saints do pray as Mediatours now for vs in heauen That they are to be honoured of vs in heauen That it is profitable for Christians to call vppon the Saintes that they may pray as Mediatours for vs vnto God That pilgrimages and oblations done to the Sepulchres and Reliques of Saints are meritorious That they which haue vowed perpetual chastitie may not marry nor breake their vow without the dispensation of the Pope That the keyes of bindyng loosing deliuered to Peter do still remaine with the bishops of Rome his successors although they lyue wickedly and are by no meanes nor at any tyme committed to lay men That men may merite and deserue at Gods hand by fasting prayer and other good works of pitie That they which are forbidden of the Bishoppe to preach as suspect persons ought to cease vntill they haue purged themselues before the sayde Bishops or theyr Superiors and be restored agayne That the fast whiche is vsed in Lent and other fastes prescribed by the Canons and by custome receiued of the Christians except necessity otherwise require and to be obserued and kept That God in euery one of the seuen Sacramentes geueth grace to a man rightly receiuing the same That consecrations sanctifyinges and blessinges by vse and custome receiued in the Churche are laudable and profitable That it is laudable and profitable that the venerable Images of the Crucifix and other Sayntes should be had in the Church as a remembraunce and to the honour and worship of Iesus Christ and his Sayntes That it is laudable and profitable to decke to clothe those Images and to set vp burning lightes before them to the honor of the sayd Sayntes To these Articles whether he did subscribe or no it is vncertayne It appeareth by his Epistle aboue written to the Byshoppe that he durst not consent vnto them where he writeth in these wordes His ego nudis sententijs subscribere non audeo quia popularis superstitionis diutius duraturae quoad possum autorculus esse nolo c. But yet whether he was compelled afterwarde to agree through the cruell handling of the Byshoppes it is in doubt By the wordes and the Title in Tonstalles Register prefixed before the Articles it may seeme that he subscribed The wordes of the Register bee these Hugo Latimerus in sacra Theologia Bacch in vniuersitate Cantab. coram Cant. Archiepiscopo Iohan Lond. Episcopo reliquáque concione apud Westmonst vocatus confessus est recognouit fidem suam sic sentiendo vt sequitur in his artic xxi die Martij Anno. 1531. If these wordes be true it may bee so thought that he subscribed And whether he so did no great matter nor maruell the iniquitye of the time being such that either he must nedes so do or els abide the Bishoppes blessing that is cruell sentence of death which he at that time as himselfe confessed preachinge at Stamforde was lothe to susteine for such matters as these were vnlesse it were for Articles necessary of his beliefe by whiche his wordes I coniecture rather that he did subscribe at length albeit it was longe before he coulde be brought so to do Yet this by the waye is to be noted concerning the crafty and deceitfull handling of these Bishoppes in his examinations what subtle deuises they vsed the same time to entrappe him in theyr sâ—ares The trueth of the story he sheweth forth hymselfe in a certayne Sermon preached at Stamforde ann 1550. October 9. his wordes be these I was once sayeth he in examinatioÌ„ before fiue or sixe Bishops where I had much turmoyling euery weeke thrise I came to examinations and many snares and traps were layde to get something Now God knoweth I was ignoraunt of the Lawe but that God gaue me answere and wisedome what I should speake it was God in deed for els I had neuer escaped them At the last I was brought forth to be examined into a chamber hanged with arras where I was wont to be examined but nowe at this time the chamber was somewhat altered For where as before there was wonte euer to be a fire in the chimney now the fire was taken away and an arras hanged ouer the chimney and the table stood nere the chimneis end There was amongest these Bishoppes that examined me one with whom I haue bene very familier and tooke him for my great frend an aged man and he sate nexte the table end Then amongest all other questions he put forth one a very subtle and crafty one and such a one in deed as I could not thinke so great daunger in And when I should make aunswere I pray you M. Latimer sayd one speake out I am very thicke of hearing and here
geuen him by the scorneful Papistes was cast agayne into the Tower where he being assisted with the heauenly grace of Christ susteined most pacient imprisonment a long time notwithstanding the cruel and vnmercifull handlinge of the Lordlye Papistes whyche thought then theyr kingdome would neuer fall yet he shewed hymselfe not onely pacient but also chearefull in and aboue all that which they could or woulde worke agaynst him yea such a valiaunt spirit the Lord gaue him that he was able not onely to despise the terriblenesse of prisons tormentes but also to deride and laugh to scorne the doinges of his enemies As it is not vnknowne to the eares of many what he aunswered to the Lieuetenaunt beynge then in the Tower For when the Lieutenauntes man vpon a time came to him the aged Father kept without fire in the frosty winter and wellâ—ye starued for colde merely bad the man tell his Mayster that if he did not looke the better to him perchaunce he would deceiue him The Lieutenaunt hearing this he thought hymselfe of these wordes and fearing least that in deede he thought to make some escape beganne to looke more straightly to his Prisoner and so comming to him beginneth to charge him with his wordes reciting the same vnto him whiche his man had told him before how that if he were not better looked vnto perchaunce he would deceiue them c. Yea Mayster Lieutenaunt so I sayd quoth he for you looke I thinke that I shoulde burne but except you let me haue some fire I am like to deceiue your expectation for I am like here to starue for cold Many such like answeres and reasons mery but sauery comming not from a vayne minde but from a constant and quiet reasoÌ„ proceded from that man declaring a firme and stable hart litle passing for all this great blustering of theyr terrible threates but rather deriding the same Thus Mayster Latimer passing a long time in the tower with as much pacience as a manne in his case coulde do from thence was transported to Oxforde with Doctor Cranmer Archbishop of Caunterbury and Mayster Ridley Byshop of London there to dispute vpon Articles sent downe from Gardiner Bishop at Winchester as is before touched the maner and order of whiche disputations betwene them and the Uniuersitye Doctours is also before sufficiently expressed Where also is declared how and by whome the sayd Latimer with his otherfelow Prisoners were condemned after the disputations and so committed agayne to the Prison and there they conâ—umed from the Moneth of Aprill aboue mentioned to this present Moneth of October where they were most godly occupied either with brotherly conference or with feruent prayer or with fruitfull writing Albeit M. Latimer by reasoÌ„ of the feblenes of his age wrote least of them all in this latter time of his imprisonment yet in prayer he was feruently occupyed wherin oftentimes so long he continued kneeling that hee was not able to rise without helpe and amongst other things these were three principall matters he prayed for First that as God had appoynted him to be a preacher of his worde so also he woulde geue him grace to stand to his doctrine vntill his death that he might geue his harte bloud for the same SecoÌ„dly that God of his mercy would restore his gospell to Englande once agayne and these wordes once agayne once agayne he did so inculcate beat into the eares of the Lord God as though he had sene God before hym and spoken to him face to face The third matter was to pray for the preseruation of the Queenes Maiesty that now is whome in his prayer he was wont accustomably to name and euen with teares desired God to make her a comfort to his comfortles realme of England These were the matters he prayed for so earnestlye Neither were these thinges of him desired in vayne as the good successe thereof after following did declare for the Lord most graciously did graunt all those his requestes First concerning his constancy euen in the most extremity the Lord graciously assisted him For when he stoode at the stake without Bocardo gate at Oxford and the tormentors about to sette the fire to him and to the learned and Godly Byshop Mayster Ridley he lifted vp his eyes towardes heauen with an amiable and comfortable countenaunce saying these wordes Fidelis est Deus qui non sinit nos tentari supra id quod possumus God is faythfull whiche doth not suffer vs to be tempted aboue our strength and so afterwarde by and by shedde his bloude in the cause of Christ the whiche bloud ranne of his hart in suche aboundaunce that all those that were present being godly dyd maruell to see the most part of the bloud in his body to bee gathered to hys hart and with such violence to gush out his body being opened by the force of the fire by the whiche thing God most graciously graunted his request whiche was that he might shed his hart bloud in the defence of the Gospell How mercifully the Lord heard his second request in restoring his Gospell once agayne into this Realme these present dayes can beare record And what then shall England say now for her defence whiche being so mercifullye visited and refreshed with the word of God so slenderlye and vnthankfully considereth either her own misery past or the great benefite of God nowe present The Lorde be mercifull vnto vs. Amen Agayne concerning his third request it seemeth likewise most effectuously grauÌ„ted to the great praise of God the furtherance of his Gospell and to the vnspeakable coÌ„fort of this Realme For whether at the request of his praiyr or of other Gods holy Sayntes or whether God was moued with the cry of his whole Church the truth is that when all was deplorate and in a desperate case and so desperate that the enemies mightily florished and triumphed Gods word was banished Spanierdes receiued no place left for Christes seruauntes to couer theyr heades sodenly the Lord called to remembraunce his mercye and forgetting our former iniquity made an end of al these miseries and wroughte a maruellous chaunge of thinges at the chaunge whereof the said Queene Elizabeth was appointed and annoynted for whome this graye headed father so earnestly prayd in his imprisonment through whose true naturall and imperiall Crowne the brightnesse of Gods word was set vp agayne to confound the darcke and false visoured kingdome of Antichrist the true temple of Christ reedified the Captiuitye of sorowfull Christians released which so long was wished for in the prayers of so manye good men specially of this faythfull and true seruaunt of the Lord M. Latimer The same God which at the requestes of his holy and faythfull Sayntes hath poured vpon vs such benefites of his mercy peace and tranquility assiste our most vertuous and Christian Princesse and her Subiectes that wee may euery one in his state
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
it in very deed but to knowe whether non linguam sed facta attendamus viuendi genus nuÌ„ studeamus officia vocationis praestare an non studeamus immo persuasi forte sumus non necesse esse vt praestemus sed omnia in primitiuam ecclesiam tempora praeterita c. quasi nobis sat sit dominari seculaâ—ibus negotijs nos totos voluere ac voluptatibus pompae inhiare and yet we will appeare vel soli ex Deo esse sed longe aliter Christum confitentur qui confiteÌ„do ex Deo esse comprobantur And yet as long as they minister the word of God or his Sacramentes or any thing that God hath ordeined to the saluation of mankinde wherewith GOD hath promised to be present to worke with the ministration of the same to the end of the world they be to be heard to be obeyed to bee honoured for Gods ordinaunce sake which is effectuall and fruitefull whatsoeuer the minister be though he bee a Deuill and neyther Churche nor member of the same as Origene saith and Chrisostome so that it is not all one to honour them and trust in them Saynt Hierome sayth but there is required a iudgement to discerne when they minister Gods woorde and ordinaunce of the same and theyr owne least peraduenture we take chalke for cheese whiche wyll edge our teethe and hinder digestion For as it is commonlye sayd the blinde eateth many a flye as they did which were perswaded à principibus sacerdotum vt peterent Barrabam Iesum autem crucifigeâ—ent i. Of the high Priestes to aske Barrabas and to crucify Iesus and ye know that to followe blinde guides is to come into the pit with the same And will you know sayth Saynt Augustine how apertly they resist Christ when men beginne to blame them for theyâ— misliuing and intollerable secularity negligence they dare not for shame blaspheme Christ himselfe but they will blaspheme the ministers and preachers of whome they be blamed Therefore whereas yee will pray for agreement both in the truth and in vttering of the trueth when shall that be as longe as we will not heare the trueth but disquiet with crafty conueiance the Preachers of the trueth because they reprooue our euilnesse with the truth And to say trueth better it were to haue a deformity in preaching so that some would preach the truth of God and that which is to be preached without cauponation and adulteration of the word as Lyranus sayth in his time few did what they do now a dayes I report me to them that can iudge then to haue such an vniformity that the sely people should be thereby occasioned to continue still in theyr lamentably ignorance corrupt iudgement superstition and Idolatry and esteeme thinges as they doe all preposterously doyng that that they neede not for to doe leauing vndone that they ought to doe for lacke or want of knowing what is to be done and so shewe theyr loue to God not as God biddeth which sayth Si diligitis me praecepta mea seruate And agayne Qui habet praecepta mea facit ea hic est qui diligit me but as they bid qui quaerunt quae sua sunt non quae Iesu Christi i. Which seeke theyr owne thinges not Christes as though to tythe mynt were more then iudgement fayth and mercy And what is to liue in state of Curates but that hee taughte which sayd Petre amas me pasce pasce pasce Peter louest thou feede feede feede which is now set aside as though to loue were to doe nothing els but to weare ringes miters and rochets c. And when they erre in right liuing how can the people but erre in louing and all of the new fashion to his dishonor that suffered his passion and taught the true kinde of louing whiche is nowe turned into piping playing and curious singing which will not be reformed I trow nisi per manuÌ„ Dei validam And I haue both S. Austen and S. Thomas with diuers other that lex is taken not alonely for Ceremonies but also for Moâ—als where it is sayd Nâ— estis sub lege though your frendes reproue the same But they can make no diuision in a christian congregation And whereas both you and they would haue a sobernes in our preaching I pray god send it vnto vs whatsoeuer ye meane by it For I see well whosoeuer will be happy and busye with vae vobis he shall shortly after come coram nobis And where your frendes thinke that I made a lye when I said that I haue thought in times past that the Pope had bene Lord of the world though your frendes bee much better learned then I yet am I sure that they knowe not what eyther I thinke or haue thought better then I iuxta illud nemo nouit quae sunt hominis c. as though better men then I haue not thought so as Bonifacius as I remember Octauus the great learned manne Iohn of the burnt Tower presbiter Cardinalis in his book where he proueth the Pope to be aboue the counsell Generall and Speciall where he sayth that the Pope is Rex â—egum Dominus dominantium i. The King of Kinges and Lord of Lordes and that he is verus Dominus totius orbis iure licet non facto i. the true Lord of the whole worlde by good right albeit in fact he be not so and that Constantinus didde but restore his owne vnto him when he gaue vnto him Rome so that in propria venit as S. Iohn sayth Christ did sui eum non receperunt and yet I heare not that any of our Christian congregation hath reclamed agaynste him vntill now of late dissention began Who be your frendes I cannot tell but I would you woulde desire them to be my good maysters and if they will doe me no good at the least way do me no harme and though they can do you no more good then I yet I am sure I would be as loth to hurt you as they either with mine opinions maner of preaching or writing And as for the Popes high dominion ouer al there is one Raphaell Maruphus in London an Italian and in times past a Marchaunt of dispensations which I suppose woulde dye in the quarell as Gods true Knight and true Martyr As touching Purgatory and worshipping of Sayntes I shewed to you my minde before my Ordinary and yet I maruelled something that after priuate communication had with him ye would as it were adiure mee to open my minde before him not geuing mee warning before sauing I cannot interpret euill your doinges towardes me yet neither mine Ordinary nor you disalowed the thing that I sayd and I looked not to escape better then Doctor Crome â—ut wheÌ„ I haue opened my mind neuer so much yet I shall be reported to denye my preaching of them that haue belyed my preaching as he was Sed
first chapter that it is not onely geuen you to beleue in the Lord but also to suffer persecution for his sake Wherefore take this for a sure conclusion that there where the word of God is truely preached there is persecution aswell of the hearers as of the teachers and where as is quietnesse and rest in worldlye pleasure there is not the trueth For the world loueth all that are of the world hateth al thinges that is contrary to it And to be short S. Paule calleth the Gospell the word of the crosse the word of punishment And the holy Scripture doth promise nothing to the fauourers and followers of it in this worlde but trouble vexation and persecution which these worldly men cannot suffer nor away withall Therefore pleaseth it your good Grace to returne to this golden rule of our Mayster Sauiour Iesus Christ which is this by theyr fruites ye shall know them For where you set persecution there is the Gospell and there is the trueth and they that doe persecute be voyde and wythout all trueth not caryng for the cleare light which as our Sauior Iesus Christ sayth in the third Chapter of Saynt Iohns Gospell is come into the worlde and which shall vtter and shewe forth euery mans workes And they whose workes be nought dare not come to this light but goe aboute to stop it and hinder it letting as muche as they may that the holy scripture should not be read in our mother touÌ„g saying that it would cause heresye and insurrection and so they perswade at the least way they would faine perswade your Grace to keepe it back But here marke their shamelesse boldnesse which be not ashamed contrary to Christes doctrine to gather figges of Thornes and grapes of bushes and to cal light darckenesse and darckenesse light sweete sower and sower sweete good euill and euill good and to say that that whiche teacheth all obedience shoulde cause dissension and strife but suche is theyr bellye wysedome therewith they iudge and measure euery thing to holde and keepe still this wicked Mammon the goods of this worlde which is theyr GOD and hath so blinded the eyes of theyr hartes that they canne not see the cleare light of the Sacred Scripture though they bable neuer so much of it But as concerning this matter other men haue shewed your Grace theyr mindes howe necessarye it is to haue the Scripture in Englishe The whiche thing also your Grace hath promised by your last Proclamation the whiche promise I pray God that your gracious highnesse may shortly perfourme euen to day before to morrow Nor let not the wickednesse of these worldly men deceiue you from your Godly purpose and promise Remember the subtle worldly wise Counsellours of Hammon the sonne of Naas king of the Ammonites which when Dauid had sent his Seruauntes to comfort the young King for the death of his Father by craftye imaginations counselled Hammon not alonely not to receiue them gentlye but to entreate them moste shamefully and cruelly saying that they came not to comfort him but to espye and searche his lande so that afterward they bringing Dauid word how euery thing stood Dauid mighte come and conquere it And so they caused the young king to sheare theyr heades and cut theyr coates by the poyntes and sent theÌ„ away like fooles whom he ought rather to haue made much of and to haue entreated them gently and haue geuen them great thankes and rewards O wretched Councellers But see what followed of thys carnall and worldly wisedome Truly nothing but destruction of all the whole Realme and also of all them whiche tooke theyr partes Therefore good king seeyng that the right Dauid that is to say our Sauiour Christ hath sent his Seruauntes that is to say true preachers and his owne worde also to comfort our weake and sicke soules let not these worldlye menne make your Grace beleue that they wil cause insurrections and heresies and such mischiefes as they imagine of theyr owne madde braynes least that he be auenged vpon you and your Realme as was Dauid vpon the Ammonites and as he hath euer beene auenged vppon them which haue obstinately withstand and gainsayd his word But peraduenture they will lay this agaynst me and saye that experience doth shew how that such men as call them selues folowers of the Gospell regardeth not your Graces commaundement neither set by your Proclamation and that was well prooued by these persons which of late were punished in London for keeping of suche bookes as your grace had prohibited by proclamation and so like as they regarded not this so they will not regard or esteme other your Graces lawes statutes and ordinaunces But this is but a craftye perswasion For your grace knoweth that there is no manne liuing specially that loueth worldly promotion that is so foolish to set forth promote or enhaunce his enemy wherby he should be let of his worldly pleasures and fleshly desires but rather he will seek all the wayes possible that he can vtterly to confouÌ„d destroy and put him out of the way And so as coÌ„cerning your last proclamation prohibiting such books the very true cause of it and chiefe Counsellors as men saye and of likelyhoode it should be were they whose euill liuing and cloked hypocrisy these bookes vttered and disclosed And howbeit that there were 3. or 4. that would haue had the Scripture to go forth in Englishe yet it happened there as it is euermore sene that the most parte ouercommeth the better and so it might be that these men did not take this proclamation as yours but as theyrs set foorth in your name as they haue done many times moe which hath put this your Realme in great hinderaunce and trouble and brought it to great penury and more would haue done if God had not mercifully prouided to bring your Grace to knowledge of the falsehoode and priuy treason which theyr head and Captayne was about and be you sure not without adherents if the matter be duely searched For what maruel is it that they being so nigh of your Councell and so familiar wyth your Lordes shoulde prouoke both your Grace and them to prohibite these bookes which before by theyr owne authority haue forbidden the new Testament vnder payn of euerlasting damnation for such is theyr maner to sende a thousand men to hel ere they send one to God and yet the new Testament and so I thinke by the other was meâ—kely offered to euery man that would and could to amend it if there were any fault Moreouer I will aske them the causes of all insurrections whiche hath beene in this Realme heretofore And whence is it that there be so many Extortioners bribers murtherers and theeues which dayly do not breake onely your graces lawes ordinaunces and statutes but also the lawes and commaundementes of almighty God I think they will not say these bookes but rather
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
in no poynt that vsurped supremacy of Rome and therefore contemne and vtterly despise al authoritie comming from him In taking of my cap do as it shal please your Lordships and I shal be content Then the Bishop of Lincolne after the thyrd admonion commaunded one of the Bedles that is an officer of the vniuersitie to plucke his cappe from his head M. Ridley bowing his head to the Officer gently permitted him to take away his cap. After this the Bishop of Lincolne in a long Oration exhorted M. Ridley to recant and submitte himselfe to the vniuersall fayth of Christ in this maner Lincol. M. Ridley I am sure you haue sufficiently â—oÌ„dered with your selfe the effecte of this our commission with good aduisement considering both poyntes thereof how that authoritie is geuen to vs if you shall receaue the true doctrine of the Church which first was founded by Peter at Rome immediately after the deathe of Christe and from him by lineall succession hathe bene broughte to this our time if you will be content to renounce your former erroures recant your hereticall and seditious opinions content to yelde your selfe to the vndoubted fayth truthe of the Gospell receaued and alwayes taught of the catholicke and Apostolicke Churche the which the king and Queene all the Nobles of this Realme and commons of the same al Christen people haue do confesse you onely standing alone by your selfe You vnderstande and perceaue I am sure that authoritie is geuen vs to receiue you to reconcile you and vpon due penaunce to adioyne and associate you agayne into the number of the Catholickes and Christes Church from the whiche you haue so long straied without the which no man can be saued the which thing I and my Lords here yea and al as wel Nobles and commons of this realme most hartily desire and I for my part wherwith he put of his cap most earnestly exhort you to doe Remember mayster Ridley it is no straunge country whether I exhorte you to retourne You were once one of vs you haue taken degrees in the schoole You were made Prieste and became a Preacher settyng foorthe the same doctryne which we doe nowe You were made Byshoppe accordinge to our lawes and to be short it is not so longe agone sithe you seperated your selfe from vs and in the time of Heresye became a setter foorthe of that Deuillishe and seditious doctrine whiche in these laâ—ter dayes was preached amongest vs. For at what tyme the newe doctrine of onely faythe began to spryng the counsayle willyng to winne my Lord Chauncellour sent you to him I then being in my Lordes house vnknowne as I suppose to you and after you had talked with my Lorde secretly and were departed immediately my Lord declared certayne poyntes of your talke meanes of your perswasion and amoÌ„gst other this was one that you should say tush my Lorde this matter of iustification is but a trifle let vs not sticke to condescende herein to them but for Gods loue my Lord stand stoutly in the veritie of the Sacrament for I see they will assault that also If this be true as my Lorde is a man credible enough in suche a matter hereby it is declared of what minde you were then as touching the trueth of the moste blessed sacrament Also in a sermon of youres at Paules Crosse you as effectually and as Catholickely spake of that blessed sacrameÌ„t as any maÌ„ mighte haue done wherby it appeareth that it is no straunge thing nor vnknowne place wherevnto I exhort you I wishe you to retourne thether from whence you came That is together with vs to acknowledge the truth to acknowledge the church of God wherin no man may erre to acknowledge the supremacye of our moste reuerende father in God the Popes holynesse whiche as I sayde lineally taketh his dissent from Peter vppon whome Christ promised before his deathe to builde his churche the whiche supremacy or prerogatiue the moste auncient fathers in all ages in all tymes dyd acknowledge and here hee broughte a place or two out of the Doctours but especially stayed vppon a saying of Sainct Augustine whiche wryteth in this manner Totus orbis christianus intransmarinis longe remotis terris Romanae Ecclesiae subiectus est That is All the christian countryes beyonde the sea are subiecte to the Churche of Rome Here you see M. Ridley that all Christendome is subiect to the church of Rome What should stay you therfore to confesse the same with saynt Austen and the other Fathers Then M. Ridley desired his pacience to suffer him to speake somewhat of the premisses least the multitude of thinges might confound his memory and hauing graunt thereunto sayd in this maner Ridley My Lord I most hartily thanke your Lordshyp as well for your gentlenes as also for youre sobrietye in talke and for your good and fauourable zeale in this learned exhortation in the whiche I haue marked especiallye three poyntes whiche you vsed to perswade mee to leaue my doctrine and ReligioÌ„ which which I perfectly know am throughly perswaded to be grouÌ„ded not vpon mans imagination and decrees but vpon the infallible truth of Christes Gospell and not to looke backe and to returne to the Romish sea contrary to mine othe contrarye to the prerogatiue and crowne of this Realme and especiallye whiche moueth me most contrary to the expressed worde of God The first poynt is this that the sea of Rome takynge hys begynninge from Peter vpon whom you say Chryst hath builded hys Churche hath in all ages lineally from Bishop to Bishop bene brought to this time Secondly that euen the holye Fathers from time to time haue in their writinges confessed the same Thirdly that in that I was once of the same opinion and together with you I did acknowledge the same First as touching the saying of Christ from whence your Lordship gathereth the foundation of the Churche vpon Peter truely the place is not so to bee vnderstande as you take it as the circumstance of the place wil declare For after that Christe had asked his Discyples whome men iudged him to be and they had aunswered that some had sayd he was a Prophet some Helias some one thing some an other then he said whome say ye that I am TheÌ„ Peter said I say that thou art Christ the sonne of God To whome Christ answered I saye Tu es Petrus super hanc Petram aedificabo Ecclesiam meam i. Thou art Peter and vpon this stone I wil builde my Churche that is to say vpon this stone not meaning Peter himselfe as thoughe hee would haue constitute a mortall man so frayle and brickle a foundation of his stable and vnfallible Churche But vppon thys Rock stone that is this confession of thine that I am the sonne of GOD I wil build my Church For this is the foundation and beginning of all Christianitie with worde heart
Lati. Yes I thinke they were condemned But how vniustly he that shall be iudge of all knoweth So the Notaries tooke his aunswere to this Article also to be affirmatiuely Linc. What say you M. Latimer to the v. Article and recited it Lati. I knowe not what you meane by these termes I am no Lawyer I would you would propose the matter plainely Linc. In that we proceede accordyng to the lawe we muste vse their termes also The meanyng onely is this that these your assertions are notorious euill spoken of and yet common and recent in the mouthes of the people Lati. I can not tell howe muche nor what men talke of them I come not so muche among them in that I haue bene secluded a long tyme. What men report of them I knowe not nor care not This aunswere taken the Bishop of Lincolne sayd Linc. M. Latimer we meane not that these your aunsweres shal be preiudiciall to you To morowe you shall appeare before vs againe and then it shal be lawfull for you to alter and chaunge what you wyll We geue you respite till to morowe trustyng that after you haue pondered well all thynges against to morowe you wyll not be ashamed to confesse the truth Lati. Now my Lord I pray you geue me licence in three wordes to declare the causes why I haue refused the authoritie of the Pope Linc. Nay M. Latimer to morowe you shall haue lycence to speake xl wordes Lati. Nay my Lords I beseech you to do with me now as it shall please your Lordships I pray you let not me be troubled to morow agayne Linc. Yes M. Latimer you must needes appeare againe to morowe Lati. Truely my Lorde as for my part I require no respite for I am at a poynt you shall geue me respite in vayne Therefore I pray you let not me trouble you to morowe Linc Yes for wee trust God wyll woorke with you agaynst to morowe There is no remedy you must needes appeare agayne to morowe at eight of the clocke in sainct Maries Church And forthwith the Bishop charged the Maior with M. Latimer dismissed him and then brake vp their Session for that day about one of the clocke at after noone ¶ Here foloweth the second Session THE next day followyng which was the fyrst daye of October somewhat after eyght of the clocke the sayde Lordes repayred to S. Maries Churche and after they were set in a high throne well trimmed with clothe of tissewe and silke then appeared M. Ridley who was set at a framed table a good space from the Bishops feete which table had a silke clothe cast ouer it the which place was compassed about with framed seates in quadrate forme partly for Gentlemen which repaired thither for this was the Session day also of Gaile deliuery heades of the Uniuersitie to sit and partly to keepe of the preasse of the audience for the whole body as well of the Uniuersitie as of the towne came thither to see the end of these two persons After M. Ridleyes appearaunce and the silence of the audience the Bishoppe of Lincolne spake in maner folowyng Linc. M. Ridley yesterday when that we challenged you for not vncoueryng your head you excused your selfe of that whereof no man accused you in saying you dyd not put on your cap for any obstinacie towarde vs whiche as touchyng our owne persons desired no suche obedience of you but onely in respect of them whose persons we beare neyther you sayde for any contempt that you beare to this worshipfull audience whiche although iustly may yet in this case require no such humilitie of you neither for any derogation of honour to my Lorde Cardinalles grace in that he descended from the regall bloud in that he is a man most noble both for his excellent qualities singular learnyng for as touching those pointes you sayde you with all humilitie woulde honour reuerence and worshyp his grace but in that he is Legate to the most reuerent father in God the Popes holynes with that the Bishop with all then present put of their cappes but M. Ridley moued not his you sayd you ne coulde ne would by any meanes be induced to geue him honor but for as muche as this is the poynt as we tolde you yesterday why we require honour and reuerence of you we tel you nowe as wee did then except you take the paynes to moue your bonet we will take the paynes to cause your bonet to be taken from you except you pretend sicknesse as yesterday you did not Rid. I pretende now none other cause then I did yesterday that is onely that hereby it may appeare that not onely in worde and confession but also by all my gesture and behauiour in no poynt I agree or admit any authoritie or power that shall come from the Pope and nor for any pryde of mynde as GOD is my iudge neyther for contempt of your Lordshyps or of this worshypfull audience neither for derogation of honour due to my Lorde Cardinalles grace as concernyng those poyntes whiche your Lordshyp spake of that is his noble Parentage and singular graces in Learnyng And as for takyng my cap away your Lordshyp may doe as it shall please you it shall not offende me but I shall be content with your ordinance in that behalfe Linc. For as much as you do aunswere now as you did yesterday we must doe also as we did then and forthwith one of the Bedles very hastely snatched his cap from his head ¶ After this the Bishop of Lincolne began the examination in sense folowyng Linc. Maister Ridley yesterday wee tooke your aunswere to certayne Articles which we then proposed vnto you but because wee coulde not be throughly satisfied with your aunsweare then to the fyrste Article neyther coulde the Notaries take any determinate aunsweare of you we you requiryng the same graunted you lycence to bryng your aunswere in wryting and thereupon commaunded the Maior that you shoulde haue penne paper and inke yea any bookes also that you woulde require if they were to bee gotten we licenced you then also to alter your former aunsweares this day at your pleasure Therefore we are come nowe hether to see whether you are in the same mynde nowe that you were in yesterdaye whiche we woulde not wyshe or contrary contented to reuoke all your former assertions and in all poyntes content to submitte your selfe to the determination of the vniuersall Churche and I for my part moste earnestly exhort you and therewith he put of his cappe not because my conscience pricketh me as you sayde yesterday but because I see you a rotten member and in the way of perdition Yesterday I brought foorth amongest other S. Austen to proue that authorite hath alwayes bene geuen to the sea of Rome and you wrested the woordes farre contrary to S. Austens meanyng in that you woulde haue totus mundus to be applyed onely to
the truth but seeyng it is so because you will not suffer vs to persist in the first we must of necessitie proceede to the other part of our Commission Therefore I pray you harken what I shall say and forthwith did read the sentence of condemnation which was written in a long processe the tenour of which because it is sufficiently already expressed before we thought meete in this place to omitte forasmuche as they are rather wordes of course then thinges deuised vpon deliberation Howbeit in deede the effecte was that for as much as the sayd Nic. Ridley dyd affirme maintaine and stubbornely defende certaine opions assertions and heresies contrary to the worde of God and the receiued fayth of the Churche as in denying the true and naturall body of Christe and his naturall bloud to be the Sacrament of the Altar Secondarily in affermyng the substaunce of bread and wine to remayne after the wordes of the Consecration Thirdly in denying the Masse to be a liuely Sacrifice of the Churche for the quicke and the dead and by no meanes woulde be perduced and brought from these his heresies they therefore the sayde Iohn of Lincolne Iames of Glocester Iohn of Bristowe did iudge and condemne the sayd Nic. Ridley as an Hereticke and so adiudged hym presently both by woorde and also in deede to be degraduated from the degree of a Byshoppe from Pristhoode and all Ecclesiasticall order declaryng moreouer the sayde Nic. Ridley to be no member of the Churche and therefore committed hym to the secular powers of them to receyue due punishment accordyng to the tenour of the temporalll lawes and further excommunicatyng hym by the great excommunication ¶ The last appearaunce and examination of M Latimer before the Commissioners THis sentence beyng published by the Bishop of Lincolne M. Ridley was committed as a prisoner to the Maior and immediatly M. Latimer was sent for but in the meane season the Carpet or cloth whiche lay vpon the table whereat M. Ridley stode was remoued because as men reported M. Latimer had neuer the degree oâ— a Doctor as M. Ridley had But eftsones as M. Latimer appeared as he did the day before perceiuyng no cloth vpon the table layde his hat which was an olde felte vnder his elbowes and immediatly spake to the Commissioners saying Lati My Lordes I beseech your Lordships to set a better order here at your entraunce for I am an olde man and haue a very euill backe so that the presse of the multitude doth me much harme Linc. I am sory M. Latimer for your hurt At your departure we will see to better order With that M. Latimer thanked his Lordshyp making a very low curtesie After this the Bishop of Lincolne began on this manner Linc. M. Latimer although yesterday after we had taken your aunsweres to those Articles whiche we proposed might haue iustly proceeded to iudgement against you especially in that you required the same yet we hauyng a good hope of your returning desiring not your destruction but rather that you woulde recant reuoke your errours and turne to the Catholicke Church differred farther processe tyll this day and now accordyng to the appoyntment we haue called you here before vs to heare whether you are content to reuoke your hereticall assertions and submitte your selfe to the determination of the Church as we most hartely desire and I for my part as I did yesterday most earnestly doe exhort you eyther to know whether you perseuer still the man that you were for the which we would be sory It seemed that the Bishop woulde haue farther proceeded sauyng that M. Latimer interrupted hym saying Lati. Your Lordship often doth repeate the Catholike Church as though I should deny the same No my Lord I confesse there is a Cotholicke Church to the determination of the which I will stande but not the Churche which you call Catholicke which soner might be termed diabolike And where as you ioyne together the Romish and Catholicke Church stay there I pray you For it is an â—ther thing to say Romish Church and an other thing to say Catholicke Church I must vse here in this myne aunswere the counsell of Cyprianus who at what tyme he was ascited before certayne Bishoppes that gaue him leaue to take deliberation and counsell to try and examine his opinion he answered them thus in stickyng and perseueryng in the truth there must no counsel nor delibera tion be taken And agayne beyng demaunded of them sitting in iudgement which was most like to be of yâ— Church of Christe either he whiche was persecuted eyther they which did persecute Christ sayd he hath foreshewed that he that doth follow hym must take vp his crosse and follow him Christ gaue knowledge that the disciples should haue persecution and trouble Howe thinke you then my Lords is it like that the sea of Rome which hath bene a continual persecutor is rather the Church or that swal flocke which hath continually ben persecuted of it euen to death Also the flock of Christ hath ben but few in comparison to the residue and euer in subiection which he proued beginning at Noâ—s tyme euen to the Apostles Linc. Your cause and S. Cyprians is not one but cleane contrary for he suffered persecution for Christes sake and the Gospell but you are in trouble for your errours and false assertions contrary to the worde of God and the receiued trueth of the Church Lati. M. Latimer interruptyng hym sayd yes verely my cause is as good as S. Cyprians for his was for the worde of God and so is myne But Lincolne goeth forth in his talke Also at the beginnyng and foundation of the Churche it coulde not be but that the Apostles shoulde suffer great persecution Further before Christes commyng continually there were very fewe whiche truely serued God but after his commyng beganne the tyme of grace then beganne the Churche to encrease and was continually augmented vntyll that it came vnto this perfection and now hath iustly that iurisdiction whiche the vnchristian Princes before by tyranny dyd resist there is a diuerse consideration of the estate of the Churche nowe in the tyme of grace and before Christes commyng But Maister Latimer although we had instructions geuen vs determinately to take your aunsweare to suche Articles as we shoulde propose without any reasonyng or disputations yet wee hopyng by talke somewhat to preuayle with you appoynted you to appeare before vs yesterday in the Diuinitie Schole a place for disputations And whereas then notwithstanding you had licence to saye your mynde and were aunsweared to euery matter yet you coulde not be brought from your errours We thynkyng that from that tyme ye would with good aduisement consider your state gaue you respite from that tyme yesterday when we dimissed you vntill this tyme and now haue called you agayne here in this place by your aunsweres to learne whether you are the same man you were
of the same Now I heare say that the Bishop which occupieth the same roume now will not allow the foresayd Leases which must redound to many poore mens vtter ruine and decay Wherefore this is myne humble supplication vnto your honourable grace that it may please the same for Christes sake to be vnto the foresayd poore men their gratious patronesse and defender eyther that they may enioy their foresayd Leases and yeares renewed as I suppose when their matter shall be heard with conscieÌ„ce both iustice conscience and equitie shall require for that theyr Leases shall be found I trust made without fraude or couen eyther of theyr part or of myne and alwayes also the olde â—ents reserued to the Sea without any kynd of damage thereof or if this will not be graunted then that it may please your gracious highnesse to commaund that the poore men may be restored to their former Leases and yeares and to haue rendered to them agayne such suÌ„mes of mony as they payd to me to that chapterhouse for their Leases yeares so now taken from them Which thing concerning the fines payed to me may bee easily done if it shall please your Maiestie to commaund some portion of those goods which I left in my house when I fledde in hope of pardon for my trespasse towards your grace which goodes as I haue heard be yet reserued in the same house I suppose that halfe of the value of my plate which I left in myne offices and specially in an iron chest in my bed chamber will goe nigh to restore all suche fines receyued the true summes and parcels whereof are not set in their Leases and therefore if that way shall please your highnesse they must be knowen by such wayes and meanes as your Maiestie by the aduise of men of wisedome and conscience shall appoynt but yet for Christes sake I craue and most humbly beseech your Maiestie of your most gracious pity and mercy that the former way may take place I haue also a poore Sister that came to me out of the North with three fatherlesse children for her reliefe whome I maried after to a seruaunt of myne owne house she is put out of that I did prouide for them I beseech your honourable grace that her case may be mercifully considered and that the rather in contemplation that I neuer had of hym which suffered indurance at my entrance to the Sea of London not one peny of his moueable goodes for it was almost halfe a yeare after hys deposition afore I did enter into that place yea and also if any were lefte knowen to be hys hee had lycence to cary it away or there for his vse it did lye safe as hys officers do know I payd for the lead which I found there when I occupied any of it to the behoofe of the Church or of the house And moreouer I had not onelye no part of hys moueable goods but also as hys olde receyuer and then myne called M. Stanton can testifie I paid for him towards hys seruaunts common liueries and wages after hys deposition 53 or 55. poundes I cannot tell whether In all these matters I beseech your honourable Maiestie to heare the aduise of men of conscience and in especially the Archbishop of Yorke which for that hee was continually in my house a yeare and more before myne imprisonment I suppose he is not altogether ignorant of some part of these thyngs and also hys grace doth knowe my Sister for whose succour and some reliefe now vnto your highnes I make most humble sute The 16. day of Octob. An. 1555. N. R. This degradation beyng past and all thynges finished D. Brookes called the Bailiffes deliueryng to them M. Ridley with this charge to keepe him safely from any man speaking with hym and that he should be brought to the place of execution when they were commanded Then M. Ridley in praysing God brast out with these words sayd God I thanke thee and to thy prayse be it spoken there is none of you all able to lay to my charge any open or notorious crime for if you could it should surely bee layd in my lappe I see very well Whereunto Brookes sayd he played the part of a proud Pharisey exalting and praysing hymselfe But M. Ridley sayd No no no as I haue sayd before to Gods glory be it spoken I confesse my selfe to bee a miserable wretched sinner and haue great need of Gods helpe and mercy and doe daily call and cry for the same therefore I pray you haue no such opinion in me Then they departed and in goyng away a certaine Warden of a Colledge of whose name I am not very sure bad Doct. Ridley repent hym and forsake that erroneous opinion Whereunto M. Râ—dley sayd Sir repent you for you are out of the truth and I pray God if it be his blessed will haue mercy vpon you and graunt you the vnderstanding of his worde Then the Warden beyng in a chafe thereat sayd I trust that I shall neuer be of your erroneous and diuelish opinion neyther yet to bee in that place whether you shal go He is saith he the most obstinatest and wilfullest man that euer I heard talke since I was borne ¶ The behauiour of D. Ridley at his supper the night before his suffering THe night before he suffred his beard was washed and his legs and as he sate at supper the same night at M. Irishes who was his keeper he had his hostesse and the rest at the boord to his mariage for saith he to morrowe I must be maried and so shewed hymselfe to bee as mery as euer he was at any time before And wishing his sister at his mariage he asked hys brother sittyng at the Table whether she could find in her heart to be there or no and he answered yea I dare say with all her heart at which word he sayd he was glad to heare of her so much therein So at this talke maistres Irish wept But M. Ridley comforted her and sayd Oh maistres Irishe you loue me not now I see well enough For in that you weepe it doth appeare you will not be at my mariage neither are content therewith In deede you be not so much my friend as I thought you had bene But quiet your selfe though my breakefast shall be somwhat sharpe and paynfull yet I am sure my supper shal be more pleasant and sweete c. When they arose from the Table hys brother offered hym to watch all night with hym But he said no no that you shall not For I mynd God willyng to goe to bed and to sleepe as quietly to night as euer I did in my lyfe So hys brother departed exhortyng hym to bee of good cheere and to take hys Crosse quietly for the reward was great c. * The behauiour of D. Ridley and M. Latymer at the tyme of their death which was the 16. of
dignitie honour and estimation so necessary members sometime accounted so many godly vertues the study of so many yeares such excellent learnyng to be put into the fire and consumed in one moment Wel dead they are and the reward of this world they haue already What reward remayneth for them in heauen the day of the Lordes glory when he commeth with his saints shall shortly I trust declare Albeit I haue differred and put ouer many treatises letters exhortations belongyng to the story of the Martyrs vnto the latter appendix in the ende of this volume thinkyng also to haue done the lyke with these farewels exhortations followyng of D. Ridley yet for certain purposes moouing me thereunto and especially consideryng the fruitfull admonitions wholesome doctrine and necessary exhortations conteyned in the same I thought best here to bestow and consequently to adioyne the sayd tractations of that learned pastour with the lyfe and story of the authour Whereof the two first be in a manner of hys farewels the one to his kinsfolks and generally to all the faithfull of the number of Christes congregation the other more speciall to the prisoners and banished ChristiaÌ„s in the gospels cause the third containeth a fruitfull and a generall admonition to the citie of London and to all other with necessary precepts of christian office as by the tenour of them here followeth in order to be seene ¶ A treatise or a letter written by D. Ridley in steade of his last farewell to all hys true and faythfull friendes in God with a sharpe admonition withall vnto the Papistes AT the name of Iesus let euery knee bow both of thynges in heauen and thynges in earth and things vnder the earth and let euery tongue confesse that Iesus Christ is the lord vnto the glory of God the Father Amen As a man mynding to take a farre iourney and to depart from his familiar frendes commonly and naturally hath a desire to bidde his frendes farewell before his departure so lykewise now I looking daylye when I should be cauled to depart hence from you O all ye my dearely beloued brethren sisters in our Sauiour Christ that dwell here in this worlde hauing a lyke mynde towardes you all and blessed be God for such tyme and leasure whereof I right hartely thanke his heauenly goodnesse to byd you all my deare brethren sisters I saye in Christ that dwell vpon the earth after such maner as I can Farewell Farewell my deare brother George Shipside whom I haue euer found faythfull trusty and louyng in all sâ—ate and conditions and now in the tyme of my crosse ouer al other to me most frendly and stedfast and that which lyked me best ouer all other thynges in Gods cause euer hartye Farewell my deare sister Alice his wyfe I am glad to heare of thee that thou doest take Christes crosse which is layd now blessed be God both on thy backe and myne in good part Thanke thou God that hath geuen thee a godly and louyng husband see thou honour hym and obey hym accordyng to Gods law Honour thy mother in law hys mother and loue all those that pertaine vnto him beyng redy to do them good as it shall lye in thy power As for thy children I doubt not of thy husband but that hee which hath geuen him an hart to loue and feare God and in God them that pertaine vnto him shall also make hym friendly and beneficiall vnto thy children euen as if they had bene gotten of his owne body Farewell my welbeloued brother Iohn Ridley of the Waltoun and you my gentle and louing sister Elizabeth whom besides the naturall league of amitie your tender loue which you were sayde euer to beare towardes mee aboue the rest of your brethren doth bynde mee to loue My mynde was to haue acknowledged this your louyng affection and to haue acquited it with deedes and not with wordes alone Your daughter Elizabeth I bid farewell whome I loue for the meeke and gentle spirite that God hath geuen her which is a precious thyng in the sight of God Farewell my beloued sister of Unthanke with al your children nephewes and neeces Since the departing of my brother Hugh my mynd was to haue bene vnto them in stead of their father but the Lord God must and wyll bee their father if they will loue hym and feare hym and lyue in the trade of hys law Farewel my welbeloued and worshipful Cosins M. Nich. Ridley of Willimountswike and your wyfe and I thanke you for all your kindnes shewed both to me and also to all your owne kinsfolke and myne Good Cosine as God hath set you in our stocke and kindered not for any respect of your person but of hys aboundaunt grace and goodnesse to be as it were the belweather to order conduct the rest and hath also endued you with hys manifold gyfts of grace both heauenly and worldly aboue others so I pray you good Cosin as my trust and hope is in you continue and encrease in the maintenaunce of the truth honesty righteousnesse and all true godlinesse and to the vttermost of your power to withstand falshoode vntruth vnrighteousnesse and all vngodlinesses whiche is forbidden and condemned by the worde and Lawes of God Farewell my young Cosin Rafe Whitfield Oh your tyme was very short with mee My mynde was to haue done you good and yet you caught in that litle time a losse but I trust it shall bee recompensed as it shall please almighty God Farewel all my whole kinred and countreymen farewell in Christ altogether The Lord which is the searcher of secrets knoweth that according to my harts desire my hope was of late that I should haue come among you to haue brought with me aboundance of Christes blessed Gospell according to the duetie of that office and ministerie whereunto among you I was chosen named and appointed by the mouth of that our late peerelesse Prince K. Edward and so also denounced openly in his Court by his priuy Counsaile I warne you all my welbeloued kinsfolke countrymen that ye be not amased or astonied at the kynde of my departure or dissolution for I ensure you I thinke it the most honour that euer I was called vnto in all my lyfe and therefore I thanke my Lord God hartily for it that it hath pleased him to call me of his great mercy vnto this high honour to suffer death willingly for his sake and in hys cause vnto the which honour he hath called the holy Prophetes and dearely beloued Apostles and his blessed chosen Martyrs For know ye that I doubt no more but that the causes wherefore I am put to death are Gods causes and the causes of the truth then I doubt that the Gospell which Iohn wrote is the Gospell of Christ or that Paules Epistles are the very word of God And to haue a hart willyng to abide and stand in
to be euill and euill good lyght to be darknesse and darknesse lyght superstition to be true religion and Idolatry to be the true worship of God and that which is in substance the creature of bread and wyne to bee none other substaunce but onelye the substaunce of Christ the liuyng Lord both God and man And with this their falshoode craft they can so iuggle and bewitch the vnderstanding of the simple that they dare auouch it openly in Courte and in Towne and feare neyther hangyng nor headyng as the poore theeues of the borders doe but stout and strong lyke Nembroth dare condemne to bee burned in flamyng fire quicke and alyue whosoeuer wil go about to bewray their falshood The kynd of fight against these Churchrobbers is also of another sort and kynd then is that which is agaynst the theeues of the borders For there the true men go forth agaynst them with speare and launce with bow and hyll and all such kynd of bodily weapons as the true mē haue but here as the enemies be of another nature so the watch men of Christes flocke the warrioures that fight in the Lordes warre must be armed fight with another kynd of weapons and armour For here the enemies of GOD the souldiours of Antichrist although the battaile is set foorth agaynst the Church by mortall men beyng flesh and bloud and neuerthelesse members of their father the deuill yet for that their graund maister is the power of darknesse their members are spirituall wickednes wicked spirites spirits of errors of heresies of all deceit and vngodlinesse spirits of Idolatry superstition hypocrisy which are called of S. Paule Principates and powers Lordes of the world rulers of the darkenes of this world spirituall subtleties concernyng heauenly thyngs and therfore our weapons must be fitte and meete to fight agaynst such not carnall nor bodily weapons as speare launce but spirituall and heauenly we must fight agaynst suche with the armour of God not entendyng to kill their bodies but their erroures their false craft and heresies their idolatry superstition and hypocrisie and to saue as much as lyeth in vs both their bodies and soules And therfore as s. Paul teacheth vs we fight not against flesh and bloud that is we fight not with bodily weapon to kil the man but with the weapons of God to put to flight his wicked errors vice to saue both body and soule Our weapons therfore are faith hope charitie righteousnes truth patience prayer vnto God our sword wherwith we smite our enemies we beat and batter and beare downe all falshood is the worde of God With these weapons vnder the banner of the crosse of Christ we do fight euer hauing our eye vpon our graund maister Duke and captaine Christ then we reckon our selues to triumphe to win the crowne of euerlasting blisse when enduryng in this battail without any shrinking or yeldyng to the enemies after the example of our graund capitaine Christ our maister after the example of his holy prophets Apostles Martyrs when I say we are slaine in our mortal bodies of our enemies are most cruelly without all mercy murdered down like a many of sheepe And the more cruell the more painful the more vile spiteful is the kind of the death whereunto we bee put the more glorious in God the more blessed and happy we reckon without all doubts our martyrdome to be And thus much dere louers friends in God my coūtreyman kinsfolke I haue spoken for your comfort lest of my death of whose life you looked peraduenture sometymes to haue had honestie pleasures commodities ye might be abashed or thinke any euill wheras ye haue rather cause to reioyce if ye loue me in deed for that it hath pleased God to cal me to a greater honor and dignitie thē euer I did enioy before eyther in Rochester or in the sea of London or euer should haue had in the Sea of Durham whereunto I was last of all elected named yea I count it greater honour before God in deede to dye in hys cause whereof I nothing doubt then is any earthly or temporal promotion or honor that can be geuen to a man in this world And who is he that knoweth the cause to be Gods to be Christes quarel of his Gospell to be the common weale of all the elect and chosen children of God of all the inheritours of the kyngdome of heauen who is he I say that knoweth this assuredly by Gods worde and the testimony of hys owne conscience as I thorough the infinite goodnesse of GOD not of my selfe but by his grace acknowledge my selfe to doe who is hee I saye that knoweth this and both loueth and feareth GOD in deed and in truth loueth and beleeueth his maister Christ and his blessed Gospel loueth his brotherhoode the chosen children of God and also lusteth and longeth for euerlasting lyfe who is he I say agayne that would not or can not finde in his hart in this cause to be content to die The Lord forbidde that any such should bee that should forsake this grace of God I trust in my Lord God the GOD of mercies the Father of all comfort through Iesus Christ our Lord that he which hath put this mynd will affection by his holy spirit in my hart to stand against the face of the enemy in his cause and to chuse rather the losse of al my worldly substance yea and of my lyfe too then to deny his known truth that he will comfort me ayde mee and strengthen me euermore euen vnto the end and to the yeldyng vp of my spirit soule into hys holy hands whereof I most hartily beseech his most holy sacred Maiestie of his infinite goodnes and mercy through Iesus Christ our Lord. Amen Now that I haue taken my leaue of my countriemen and kinsfolke and the Lord doth lend me lyfe and geueth me laisure I will bid my other good friends in God of other places also farewell And whom first or before other then the Uniuersitie of Cambridge wheras I haue dwelt longer found more faithfull and hartie friendes receyued more benefits the benefits of my naturall parents onely excepted then euer I did euen in myne own natiue countrey wherein I was borne Farewel therfore Cambridge my louyng mother and tender nurse If I should not acknowled thy manifold benefits yea if I should not for thy benefits at the least loue thee agayne truly I were to be counted to vngrate vnkynde What benefites hadst thou euer that thou vsest to geue bestow vppon thy best beloued children that thou thoughtest too good for me Thou didst bestowe on mee all thy schoole degrees of thy common offices the Chaplaynship of the vniuersitie the office of the Proctorship of a common Reader of thy priuate commodities emoluments in colledges what was it that
thou madest me not partner of First to be scholer then to be fellow after my departure from thee thou calledst me againe to a maistership of a right worshipful colledge I thanke thee my louing mother for al this thy kindnes and I pray God that his lawes and the sincere gospell of Christ may euer bee truly taught and faithfully learned in thee Farewell Pembroke Hall of late myne owne Colledge my cure and my charge what case thou art in now God knoweth I know not wel Thou wast euer named sithens I knew thee which is now 30. yeares agoe to bee studious well learned and a great setter forth of Christes gospell and of Gods true word so I found thee blessed be God so I left thee in deed Wo is me for thee myne own deare Colledge if euer thou suffer thy selfe by any meanes to be brought from that trade In thy Orchard the wals buts and trees if they could speake would beare me witnes I learned without booke almost all Paules epistles yea and I weene all the Canonicall epistles saue only the Apocalyps Of which study although in time a great part did depart from me yet the sweete smell thereof I trust I shall cary with me into heauen for the profite thereof I thinke I haue felt in all my lyfe tyme euer after I ween of late whether they abide now or no I cannot tell there was that did the lyke The Lord graunt that this zeale loue toward that part of gods word which is a kay true commentary to all holy scripture may euer abyde in that Colledge so long as the world shall endure From Cambridge I was called into Kente by the Archbishoppe of Caunterbury Thomas Cranmer that most Reuerend Father and man of God and of hym by and by sent to be Uicare of Herne in East Kent Wherefore farewell Herne thou worshipfull and wealthy Parishe the first Cure whereunto I was called to minister Gods word Thou hast heard of my mouth oft tymes the worde of GOD preached not after the popish trade but after Christes Gospell Oh that the fruite had aunswered to the seede And yet I must knowledge me to bee thy debter for the doctrine of the Lordes Supper whiche at that tyme I acknowledge God had not reueled vnto me but I blesse God in all that godly vertue zeale of Gods worde which the Lord by preachyng of his word did kindle manifestly both in the heart and in the lyfe and works of that Godly woman there my Lady Phines the Lord graunt that hys worde tooke lyke effect there in many other moe Farewell thou cathedrall church of Caunterbury the Metrapolitike sea whereof once I was a member To speake things pleasant vnto thee I dare not for daunger of conscience and displeasure of my Lord God and to say what lyeth in my hart were now to much I feare were able to do thee now but little good Neuerthelesse for the friendship I haue found in some there and for charity sake I wish thee to be washed clean of all worldlines and vngodlines that thou mayst be found of God after thy name Christes church in deed and in truth Farewell Rochester sometyme my Cathedrall sea in whom to say the truth I did find much gentlenesse and obedience and I trust thou wilt not say the contrary but I did vse it to Gods glory and thyne owne profit in God Oh that thou hadst and mightst haue continued and gone forward in the trade of Gods lawe wherein I dyd leaue thee then thy charge and burden should not haue bene so terrible and dangerous as I suppose verily it is lyke to be alas on the latter day To Westminster other aduertisement in God I haue not now to say then I haue sayd before to the Cathedrall church of Cant. so God geue thee of his grace that thou mayest learne in deed and in truth to please hym after his owne lawes and thus fare you well Oh London London to whome now may I speake in thee or whom shall I bid farewell Shall I speake to the Prebendaries of Paules Alas all that loued Gods word were the true setters forth therof are now as I heare say some burnt and slaine some exiled and banished and some holden in hard prison and appointed daily to be put to most cruel death for Christes gospel sake As for the rest of them I know they could neuer brooke me well nor I could neuer delight in them Shall I speake to the Sea thereof wherein of late I was placed almost and not fully by the space of iij. yeres But what may I say to it being as I heare say I am deposed and expulsed by iudgement as an vniust vsurper of that roume O iudgement iudgement Can this bee iust iudgement to condemne the chiefe minister of gods word the pastour and bishop of the dioces and neuer bring him into iudgement that hee might haue heard what crymes were layd to his charge nor neuer suffer him to haue any place or tyme to aunswer for himselfe Thinkest thou that hereafter when true Iustice shall haue place thys iudgement can euer be allowed either of God or of man Well as for the cause and whole matter of my deposition the spoil of my goods which thou possessest yet I referre it vnto God which is a iust iudge and I besech God if it be his pleasure that that which is but my personall wrong bee not layd to thy charge in the latter daye this onely can I pray for O thou now wicked and bloudy Sea why doest thou set vp agayne many aultars of Idolatry which by the word of God were iustly taken away Why hast thou ouerthrowen the Lordes Table Why doest thou dayly delude thy people maâ—king in thy Masses in stead of the Lordes holy Supper which ought to be commoÌ„ aswell sayth Chrysostom yea the Lord himselfe to the people as to the priest How darest thou denye to the people of Christ contrarye to his expresse commaundement in the Gospell his holye Cuppe Why bablest thou to the people the commoÌ„ prayer in a straunge tongue wherein S. Paule commaundeth in the Lordes name that no man should speake before the Congregation except it shoulde bee by and by declared in theyr common tongue that all might bee edified Naye harken thou Whoorishe Bande of Babylon thou wicked lyaâ—â—e of Antichrist thou bloudy Woolfe why slayest thou downe and makest hauocke of the Prophetes of GOD Why marthe rest thou so cruelly Christes poore seely sheep which will not heare thy voyce because thou art a straunger and will folowe none other but theyr owne Pastoure Christ his voyce Thinkest thou to escape or that the Lord will not require the bloud of his sayntes at thy handes Thy GOD which is the worke of thy handes and whom thou sayest thou hast power to make that thy deafe and dumbe God I say will not in deede nor
and the Apostles doctrine wherof in particularity I haue touched something before in my talke had with the Sea of London and in other treatises more at large wherein if it shall please God to bring the same to light it shal appeare I trust by Gods grace plainly to the man of God and to him whose rule in iudgement of Religion is Gods word that that Religion that rule order that doctrine and fayth which this whore of Babylon and the Beast whereupon she doth sit mainteineth at this day with all violence of fire and sword with spoyle banishment according to Daniels Prophecy and finally with all falshood deceit hypocrisy and all kinde of vngodlines are as cleane contrary to Gods word as darkenesse is vnto light or light vnto darckenes white to blacke or blacke to white or as Beliall vnto Christ or Christ vnto Antichrist himselfe I know my Lordes and foresaw when I wrote this that so many of you as should see this my writing not beyng before endued with the spirite of grace and the light of gods word so many I say would at these my words lordlike stampe and spurne and spitte thereat But sober your selues with pacience and be still and knowe ye that in my writing of this my minde was none other but in God as the liuing God doth beare me witnes both to do you profite and pleasure And otherwise as for your displeasure by that time this shal come to your knowledge I trust by gods grace to be in the hands and protection of y◠almighty my heauenly father and the liuing Lord which is as S. Iohn sayeth the greatest of all and then I shall not need I trow to feare what any Lord no nor what kyng or prince can do vnto me My Lordes if in times past ye haue bene contented to heare me sometimes in matters of religion before the prince in the Pulpit and in the Parliament house and haue not seemed to haue despised what I haue sayd when as els if ye had perceiued iust occasion yee might then haue suspected me in my talk though it had bene reasonable eyther desire of worldly gayne or feare of displeasure how hath thē your Lordshyppes more cause to harken to my word and to heare me paciently seing now ye can not iustly think of me being in this case appoynted to dye and lookyng dayly when I shall be called to come before the eternall iudge otherwise but that I onely study to serue my Lord God and to say that thyng which I am perswaded assuredly by Gods woorde shall and doth please him and profite all them to whome God shall geue grace to heare and beleue what I do say And I do say euen that I haue sayd heretofore both of the Sea of Rome and of the Byshop thereof I meane after this theyr present state at this day Wherin if ye will not beleue the Ministers of GOD and true preachers of his word verely I denounce vnto you in verbo domini except ye do repent betime it shall turne to your confusion and to your smart on the latter day Forget not what I say my Lordes for Gods sake forget not but remember it vpon your bed For I tell you moreouer as I knowe I muste bee countable of this my talke and of my speaking thus to the eternall Iudge who will iudge nothing amisse so shall you be countable of your duety in hearyng and you shall bee charged if ye will harken to Gods word for not obeying to the truth Alas my Lords how chaunceth this that this matter is now a new again to be perswaded vnto you Who would haue thought of late but your Lordships had bene persuaded in deed sufficiently or that ye coulde euer haue agreed so vniformelye with one consent to the abolishment of the vsurpation of the bishop of Rome If that matter were then but a matter of policy wherin the prince must be obeyed howe is it now made a matter wherin as your Clergy sayth now so sayth the Popes lawes in deed standeth the vnity of the Catholicke church and a matter of necessity of our saluation Hath the time being so short since the death of the two last kinges Henry the 8. Edward his sonne altered the nature of the matter If it haue not but was of the same nature and daunger before God then as it is now be now as it is sayd by the Popes lawes and the instructions set forth in Englishe to the curates of the dioces of Yorke in deed a matter of necessity to saluation how then chaunced it that ye were all O my Lordes so light and so litle passed vpon the catholicke faith and the vnity therof without the which no man can be saued as for your Princes pleasures which were but mortall men to forsake the vnity of your catholick fayth that is to forsake Christ and his gospell And furthermore if it were both then and nowe is so necessary to saluation how chaunced it also that ye all the whole body of the Parliament agreeing with you did not onely abolish and expell the Bishop of Rome but also did abiure him in your owne persons and did decree in your actes great othes to bee taken of both the spiritualtye and temporalty whosoeuer shoulde enter into any weighty chargeable office in the common wealth But on the other side if the law decree which maketh the supremacy of the sea bishop of Rome ouer the vniuersall church of Christ be a thing of necessity required vnto saluation by an Antichristian law as it is in deed such instructiōs as are geuen to the Dioces of Yorke be in deed a setting forth of the power of that beast of babilon by the craft falshood of his false Prophetes as of truth compared vnto Gods word and truely iudged by the same it shall playnely appere that they be then my Lordes neuer thinke other but the daye shall come when ye shal be charged with this your vndoing of that that once ye had well done and with this your periury and breache of your othe which othe was done in iudgement iustice and truth agreable to Gods lawe The whore of Babilon may wel for a time dally with you and make you so dronken with the wine of her filthy stewes whooredome as with her dispensations and promises of pardon à poena culpa that for dronkennesse and blindenesse ye may think your selues safe But be ye assured whē the liuing Lord shall trye the matter by the fire and iudge it according to his word when al her abhominations shal appeare what they bee then ye my Lordes I geue your Lordships warning in time repent if ye be happy loue your owne soules health repent I say or els wythout all doubt ye shall neuer escape the handes of the liuing Lord for the guilt of your periury and breach of your oth As ye haue banquetted and layne by the
shrining of reliques from any kinde of wickednes if you will pay well for it cleare absolution a poena culpa with thousandes of yeares yea at euery poore Bishops hand and suffragan ye shall haue halowing of Churches Chappels aulters superaulters chalices and of all the whole housholde stuffe and adornamēt which shal be vsed in the church after the Romish guise for all these thinges must be estemed of such high price that they may not be done but by a consecrate bishop onely O Lorde all these thinges are suche as thy Apostles neuer knew As for coniuring they call it halowing but it is cōiuring in deede of water and salt of christening of belles and such like thinges what neede I to speake for euerye priest that can but read hath power they say not onely to do that but also hath suche power ouer Christes body as to make both God and man once at the least euery daye of a wafer cake After the rehearsall of the said abhominations and remembraunce of a number of many moe which the Lorde knoweth irketh me to thinke vpon and were to longe to describe when I consider on the other side the eternall word of God that abideth for euer and the vndefiled law of the Lord which turneth the soule from all wickednes and geueth wisedome vnto the innocent babes I meane that milk that is without all guile as Peter doth call it that good word of God that word of trueth whiche must be grauen within the hart and then is able to saue mens soules that wholesome seede not mortall but immortall of the eternal and euerliuing God wherby the man is borne a new and made the childe of God that seed of God wherby the man of God so being borne can not sinne as Iohn sayeth hee meaneth so long as that seede doth abide in him that holy scripture which hath not bene deuised by the wit of man but taught from heauen by the inspiratiō of the holy ghost which is profitable to teache to reprooue to correct to instruct and geue order in all righteousnesse that the man of God may be whole sound ready to performe euery good worke when I say I consider this holy and wholesome true word that teacheth vs truely our bounden duety towardes our Lorde God in euerye poynt what his blessed will and pleasure is what his infinite great goodnes and mercy is what he hath done for vs how he hath geuē hys owne onely dearely beloued sonne to death for our saluation and by him hath sent vs the Reuelation of his blessed will and pleasure what his eternall word willeth vs both to beleue and also to doe and hath for the same purpose inspired the holy Apostles with the holy ghost sent them abroad into all the world and also made them other disciples of Christ inspired by the same spirite to write leaue behinde them the same thinges that they taught which as they did proceed of the spirit of trueth so by the confession of all them that euer were endued with the spirite of God were sufficient to the obteining of eternall saluation and likewise when I consider that al that man doth professe in his regeneration when he is receiued into the holy catholicke church of Christ and is now to be accoūted for one of the liuely mēbers of Christes owne body all that is groūded vpon Gods holy word and standeth in the profession of that fayth obedience of those commaundements whiche are all conteined and comprised in Gods holy word furthermore when I consider whom our Sauiour Christ pronoūceth in his gospell to be blessed and to whom Moses geueth his benedictiōs in the law what wayes the law the Prophets the Psalmes and all holy Scriptures both newe and olde doth declare to be the wayes of the Lorde what is good for man to obteine and abide in Gods fauor which is that fayth that iustifieth before God and what is that charity that doth passe and excell all whiche be the properties of heauenly wisedome and whiche is that vndefiled religion that is allowed of GOD which thinges Christ himself called the weighty matters of the law what thing is that which is onely auayleable in Christ what knowledge is that that Paule esteemed so much that he counted himself onely to know what shall be the maner of the extreme iudgement of the latter day who shall iudge by what he shall iudge what shall be required at our handes at that fearefull day howe all thinges must be tried by the fire and that that onely shal stand for euer which Christes wordes shall allow which shal be the iudge of all flesh to geue sentēce vpon all flesh and euery liuing soule either of eternall damnation or of euerlasting saluation from which sentence there shall be no place to appeale no witte shal serue to delude nor no power to withstand or reuoke when I say I consider all these thinges and conferre to the same agayne and agayne all those wayes wherein standeth the substaunce of the romishe religion wherof I spake before it may be euident and easy to perceaue that these two wayes these two religions the one of Christ the other of the Romishe sea in these latter dayes be as farre distaunt the one from the other as light and darckenes good and euill righteousnes and vnrighteousnes Christ and Beliall He that is hard of beliefe let him note and weigh well with himselfe the places of holy Scriptures which be appoynted in the margent wherupon this talk is grounded by Gods grace he may receyue some light And vnto the contemner I haue nothing now to say but to rehearse the saying of the Prophet Esay which Paule spake to the Iewes in the end of the Actes of the Apostles After he hadde expounded vnto them the trueth of Gods word and declared vnto them Chryst out of the Lawe of Moses and the Prophetes from morning to night all the day long he sayd vnto them that would not beleue Well sayd he spake the holy Ghost vnto our fathers saying go vnto this people and tell them ye shall heare with your eares and not vnderstande and seeing you shall behold and not see the thing for the hart of this people is waxed grosse and dulle and wyth their eares they are hard of hearing and they haue shut together their eyes that they shoulde not see nor heare with theyr eares nor vnderstand with their hartes that they might returne and I should heale them sayth the Lord God All as Englande alas that this heauy plague of GOD shoulde fall vpon thee Alas my dearely beloued country what thing is it now that may doe thee good Undoubtedly thy plague is so great that it is vtterly vncurable but by the bottomlesse mercy and infinite power of almightye God Alas my deare country what hast thou done that thus hast prouoked the wrath of God and caused him to poure out his vengeaunce
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
onely in the golden couer Read in the foresayd old booke the depositions of Christopher Malton pag. 846. col 2. pag. 849. col 2. pag. 841. col 1. Item the dissoluing of Monasteries and religious houses he alloweth and graunteth that they were iustly suppressed Read the depositions of D. Weston pag. 845. col 1. pag. 837. col 1. pag. 851. col 1. Concernyng Images being by King Edwardes Iniunctions abolished how the sayd Byshop exhorted the people in his Sermons to be contented therewith read the depositions of W. Lorkyng pag. 840. col 1. Monkes and Friers he calleth flatteryng knaues Read the depositions of Syr Thomas Smith pag. 827. col 2. Friers he neuer liked in all his lyfe pag. 827. col 2. Monkes he counted but belly Gods Ibid. pag. 827. col 2. The going about of S. Nicholas S. Katherine and S. Clement he affirmeth to be childrens toyes Ibid. pag. 827. col 2. The takyng away or transposing of Chauntrey Obites hee referreth to the arbitrement of the politicke rules grauntyng that if they dyd dissolue them it myght well bee so doone Read the depositions of M. Basset his owne seruaunt pag. 850. col 2. Item he wisheth them to be committed to a better vse that Monasteries were iustly taken away Read the depositions of George Bullocke pag. 847. col 1. The obseruyng of dayes houres nomber tyme and place if they be orderly and publikely commaunded by the rulers it is but to set the Church in an outward and publicke order but if a man inwardly and priuately be addicted to the same thinkyng his prayer otherwyse not auayleable but by obseruing thereof it is an errour Read the depositions of Doct. Redman pag. 853. col 2. pag. 854. The Communion set out by K. Edwarde he lyketh well Ibid. pag. 853. col 2. pag. 854. The booke of common Seruice he was content both to keepe him selfe and cause it to be kept of others Read the depositions of the Duke of Somerset pag. 818. col 2. For the Homilies he exhorted the people in his preaching to come to the Church to heare them Read the depositions of M. Pottinger his one seruaunt pag. 143. col 1. In summe to all Iniunctions Statutes and Proclamations set foorth by the Kyng and superiour powers hee yeelded and graunted Read in the depositions of George Bullocke pag. 847. col 2. Item Cardinall Poole commyng to the Frenche Kyng to styrre hym vp agaynst Englande Wint. caused hym to be expelled out of Fraunce Witnes Cuth Byshop of Duresme pag 823. col 2. Item the sayde Winchester sworne agaynst the Pope by expresse clauses in his proxie Read in the deposition of Iohn Coke Regist. pag. 860. col 1. Lin. 13. Nowe gentle Reader lay these wrytynges preachynges and doyngs of this Bishop in the dayes of K. Henry and King Edward with his doyngs in Queene Maries tyme and thou shalt see how variable he was how inconstant and contrary to hymselfe howe periured and false and farre differyng from that whiche hee was reported to bee in a certayne Englishe booke set out in Queene Maries tyme which sayeth that there were iij. onely in England whose conscience had bene neuer desteined in Religion of whom he falsly sayth the foresayd Bishoppe of Winchester was one Although B. Gardiner in grauntyng to these poynts of religion as ye haue heard and other some agayne denying coulde not therfore deserue the name and fame of a perfect christian yet notwithstandyng if he had continued in this iudgement still bene constant in hymselfe he myght haue won more commendation both with God and man But as soone as the tyme began to alter he likewyse altering with the tyme was so far changed from that he seemed that neither he agreed with other Papists nor yet with hymselfe as Doct. Ridley in certayne treatises hath noted well of hym wherein as in a glasse may be seene the manifest contrarietie and repugnance in hym not only from the truth of Gods blessed worde but also how the sayd Bishop standyng so much in a singularitie by hymselfe neither agreeth wyth other hys fellow writers of his own faction nor yet fully accordeth with hymselfe in certain cases of the sacrament as the foresayd D. Ridley in examinyng his woâ—ds and works hath well set out in this Table here vnder ensuyng ¶ Certaine matters wherein St. Gardiner B. of Wint. varieth from other of the Papists touching the Sacrament of the Lordes Supper OTher Catholikes say that the body of Christ is made of bread Thomas vult ex pane non de pane parte tertia q. 75. art 4 Winch. sayth that the body of Christ is not made of yâ— matter of bread nor neuer was so taught but is made present of bread pag. 89. lin 8. p. 228. l. 44. Confutation of Winch. agaynst Cranmer Winchester sayeth that Christ called bread his body when he sayd This is my body p. 292. lin 19. And in the deuils Sophistry fol. 27. Other say contrary And Smith fol. 53. Marc. Anton. obiect 13.14.20 Winch. saith that bread is my body is as much to say as bread is made my body And so he taketh est for fit p. 333. l. 25. p. 120. l. 23.28.30 Confutation Other say that est is taken there substantiuely that is to say only for is and not for is made Marc. Anton. fol. 171. fac 2. Wint. sayth that Christ is present in the sacrament carnally and corporally after the same signification that he is in heauen p. 161. l. 6. Confutation Wint. sayth also that when we speake of Christes bodye wee must vnderstand a true body which hath both forme and quantitie p. 81. l. 5. Marc. Ant. obiect 77. Smith saith that Christs body in the sacrament hath not his properforme quantitie fol. 106. And the contrary he sayth fol. 105. Chedsey in disputatione cum Petro Mart. fol. 41. fac 2. Wint. sayth we beleeue simply that Christes body is naturally and corporally in the sacrament without drawing away his accideÌ„ces or adding pag. 367. lin 41. Smith sayth we say that Christes body is in the Sacrament agaynst nature with all his qualities and accidences fol. 105. Wint. sayeth that Gods workes be all seemelinesse without confusion although hee cannot locally distinct Christes hed from his feete nor his legs from his armes p. 70. l. 5.13.14 p. 69. l. 34. Confutation Other say that Christes hed and feete and other partes be not in deede locally distinct in the sacrament but be so confounded that where so euer one is there be all the rest tert parte sum q 76. art 3. Innoc. ter lib. 48. Wint. sayth that Christes body is in the Sacrament sensibly naturally carnally and corporally p. 181. l. 13.22 c. Confutation Other say contrary Smith fol. 39. Other say that Christs feete in the Sacrament be there where hys hed is Wint. sayth that whosoeuer sayeth so may be called mad p. 70. l. 13.14 Confutation Other say that corporall
Christ goeth into the mouth or stomacke and no farther Bonauentura Hugo Inno. 13. lib. 4. cap. 15. Glos. de consecrat dist 2. cap. tribus in glos non iste Thom. parte 3. quest 80. art 3. Tamdiu manet dum est in digestione Smith fol. 64. He saith contrary p. 59. l. 30. and p. 60. l. 3.8.12 Confutation Wint. saith that Christ dwelleth corporally in him that receiueth the sacrament worthily so long as he remaineth a member of Christ pag. 64. l. 22. Confutation Other say contrary Smith fol. 64. c. as before in the 7. lin aboue Wint. sayth that no creature can eat the body of Christ but only man p. 75. l. 24. Confutation Other say cleane contrary Thomas part 3. q. 8. art 3. hoc derogat inquit veritati corporis Christi Perin in hys Sermon of the Sacrament What inconuenience is it though the imâ—assible body lye in the mouth or mawe of the beast c. M. SententiaruÌ„ Qui dicit corpus Christi non posse a mure manducari aut a bruto is condemned Wint. sayth that an vnrepentant sinner receiuyng the Sacrament hath not Christes body nor spirit within him p. 256. l. 18.25.26 Smith sayth that he hath Christes body and spirit within hym fol. 136. Wint. sayeth that of the figure it may not be sayd Adore it worship it and that is not to be adored which the bodily eye seeth p. 202. l. 38. p. 272. l. 6. Marc. Ant. fol. 175. fac 2. Docetur populus non adorare quod vident oculis corporis Smith sayth contrary fol. 145. fa. 2. Wint. sayth that reason will agree with the doctrine of Transubstantiation well enough p. 30. l. 12. Confutation Smith sayth that Transubstantiation is against reason and naturall operation fol. 60. Other say that wormes in the sacrament be gendred of accidences Ex speciebus Sacramentalibus generanturvermes Tho. par q 76. art 5. Wint. sayth that they bee wrong borne in hand to say so p. 400. l. 1. Confutation Wint. sayth that the accidences of bread and wine do mould sower and waxe vineger p. 300. l. 24. and p. 400. l. 6. Confutation Marc. Ant obiect 73. But he answereth so confusely that the Reader can not vnderstand hym be he neuer so attentiue Smith sayeth thus I say that the consecrated wyne turneth not into vineger not the consecrated bread mouldeth nor engendreth wormes nor is burned nor receyueth into it any poison as long as Christes body and bloud are vnder the formes of them which do abide there so long as the naturall qualities properties of bread wine tary there in their naturall disposition condition and the bread wyne myght be naturally there if they had not bene changed into Christes body and bloud and also as long as the hoste and consecrated wyne are apt to be receiued of man no longer but go depart thence by Gods power as it pleaseth hym then a new substance is made of god which turneth into vineger engendreth wormes mouldeth is burned feedeth Rats and Mice receyueth poyson c. fol. 64. and fol. 105. Wint. sayth euery yea containeth a nay in it naturally So as whosoeuer sayeth this is bread sayth it is no wyne For in the rule of common reason the grant of one substaunce is the deniall of another And therefore reason hath these conclusions throughly whatsoeuer is bread is no wyne whatsoeuer is wyne is no milke and so forth So Christ saying This is my body sayth it is no bread p. 291. l. 22. and p. 300. l. 17. Smith sayth that a boy which hath onely learned the sophistry wil not dispute so sondly fol. 77. Other say that the Masse is a sacrifice satisfactory by the deuotion of the priest of them for whom it is offred and not by the thyng that is offred Tho. part 3.9.79 artic 5. Wint. sayth otherwyse p. 92. l. 5. Confutation Wint. sayth that the only immolation of Christ in him selfe vpon the aultar of the crosse is the verye satisfactory sacrifice for the reconciliation of mankynd vnto the fauor of God p. 437. l. 31. Smith sayth what is it to offer Christes body and bloud at Masse to purchase thereby euerlasting life if the masse be not a sacrifice to pacify gods wrath for sinne to obtaine his mercy fol. 24.148.164 where he sayth further Priests do offer for our saluation to get heuen and to auoyd hell ¶ Matters wherein the B. of Winchester varieth from hymselfe THe body of Christ in the sacrameÌ„t is not made of bread but is made present of bread p. 89 l. 9. c. and p 228. li. 44. Confutation agaynst Cranmer Of bread is made the body of Christ p. 388. l. 42. The catholike fayth hath from the beginnyng confessed truly Christes intent to make bread hys body p. 29. l. 2. Confutation And of many breads is made one body of Christ p. 167 l. 2. Confutation And faith sheweth me that bread is the body of Christ that is to say made the body of Christ p. 333. l. 23.25 Confutation Christ gaue that he made of bread p. 292. l. 34. Christ spake playnly This is my body makyng demonstration of the bread when he sayd This is my body In the deuils Sophistry 27. The demonstration this may bee referred to the inuisible substance p. 120. l. 41. Confutation The verbe is was of his body and of his bloud and not of the bread and wyne p. 284. l. 43. Illis verbis Hoc est corpus meum substantia corporis significatur nec de pane quicquam intelligitur quando corpus de substantia sua non aliena praedicetur Mar. Anton. fol 24. fa. 2. When Christ sayd This my body the truth of the literall sense hath an absurditie in carnall reason pag. 157. lin 34. Confutation What can be more euidently spoken of the presence of Christes naturall body and bloud in the most blessed Sacrament of the aultar then is in these words This is my body In the deuils Sophistry fol. 51. Where the body of Christ is there is whole Christ god and man and when we speake of Christes body we must vnderstand a true body which hath both forme and quantitie pag. 81. lin 5. Mar. Ant. obiect 77. Smith fol. 105. And he is present in the Sacrament as he is in heaueÌ„ pag. 161. lin 4. c. Confutation We beleeue simply the substance of Christes body to be in the Sacrament without drawyng away of the accideÌ„ces or addyng pag. 397. lin 41. Confutation Christ is not present in the Sacrament after the maner of quantitie but vnder the forme quantities of bread and wyne pag. 81. lin 89. and pag. 101. li. 22. In suche as receiue the Sacrament worthely Christ dwelleth corporally and naturally carnally p. 190. l. 7. p. 197. l. 27. p. 217. l. 10. The maner of Christs beyng in the Sacrament is not
was brought before the Bish. of Douer and Nich. Harpesfield or some other deputed in their roume long before the other two videlicet the xvj day of September and there had propounded vnto hym such ordinarie Articles as it seemeth as was commonly ministred by Boner to those of hys iurisdiction beyng willed for that present to depart and to deliberate with hymselfe vpon the matter agaynst the next tyme of his appearance he made aunswer that hee would no otherwyse say by Gods grace then hee had already sayde which was this As touchyng the Sacrament of Christes bodye I do beleeue quoth he to be left vnto hys Churche wyth thankes geuyng in commemoration of hys death passion vntill his commyng agayne So that it is left in remembraunce of hys body and not by the wordes of consecration to be made his body really substantially and the same body that was borne of the virgin Mary I vtterly do deny that After this besides sundry other tymes the third day of October the sayd Ioh. Web Gregory Roper George Parke were brought all three together before the sayd Iudge who there and then agreeyng and stedfastly allowyng the former aunswere made before by Maister Webbe were by the bloudy Prelates adiudged heretikes and therefore about the ende of the same month of October or els as I otherwyse finde in the latter ende of Nouember they together were taken and brought out of prison to the place of Martyrdom Who by the way goyng toward the stake sayd certaine Psalmes mournefully Roper was a yonger man of a fresh colour courage complexion the other two were somewhat more elderly all goyng in white linnen with their gownes vpon Roper at his commyng to the stake puttyng of hys gowne fet a great leape So soone as the flame was about hym the sayd Roper put out both hys armes from hys bodye lyke a Rood and so stood stedfast continuyng in that maner not pluckyng his armes in tyll the fire had consumed them and burnt them of And thus these foresayde Martyrs of Christ beeyng brought as I sayde to the stake and there compassed about with a chayne were burnt and consumed all thre together in one fire at Canterbury abidyng most patiently their torments and countyng themselues happy blessed of the lord that they were made worthy to suffer for Christes Gospels sake * William Wiseman THe 13. of Decemb. in the Lollards Tower died William Wiseman a Clothworker of London where hee ⧠The order and maner of burying in the Fields such as dyed in prison and namely of William Wiseman was in prison and bands for the Gospel worde of God How and whereupon he deceased it is not fully certaine Some thought that either through famine or ill handling of some murtheryng papists he was made away By reason whereof the Crouner named Iohn Gibbes Gentleman with an enquest of twelue men were fayne to sit vpoÌ„ hym who although to the outward apperance were sayd to finde nothyng in hym els but onely Gods visitation yet what other priuy causes there might be of hys death the Lord knoweth I haue not to say After the sayd William was departed as is sayde in the Tower the holy Catholike church men cast hym out into the fieldes commanded that no man should bury him according as theyr deuout maner is to do with all such as dye in lyke sort whoÌ„ they account as prophane and worthy of no buriall but to be cast to dogs and birdes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Poet sayeth And yet all this their mercilesse commaundement not withstandyng some good Tobies there were which buried hym in the euenyng as commonly they did all the rest throwen out in lyke sort whom they were woont priuily by night to couer and many tymes the Archers in the fields standyng by and singing together Psalmes at their buriall ¶ Iames Gore IN the same month about the 7. day of Decemb. deceased also Iames Gore in the prison at Colchester layed there in bands for the right and truth of Gods word ⧠The processe and historie of M. Iohn Philpot examined condemned and Martyred for the maintenance and defence of the Gospels cause against the Antichristian Sea of Rome NExt foloweth the constant Martyrdome of M. Iohn Philpot of whome partly ye heard before in the beginning of Queene Maries time in prosecutyng the disputation of the Conuocation house He was of a worshipfull house a knights sonne borne in Hamshire brought vp in the new Colledge in Oxford where he studied the Ciuill lawe the space of 6. or 7. yeares besides the study of other liberall artes especially of the tongs wherein very forwardly he profited namely in the knowledge of the Hebrue tong c. In witâ—he was pregnaÌ„t and happy of a singuler courage in spirit feruent in religion zelous and also well practised and exercised in the same which is no small matter in a true deuine of nature and condition plaine and apert far from all flatterie farther from all hypocrisie and deceitfull dissimulation What his learnyng was hys owne examinations penned of hys owne hand can declare From Oxford desirous to see other countries as occasion serued thereunto he went ouer into Italy and places thereabouts where he commyng vpon a tyme from Uenice to Padua was in daunger through a certayne Franciscan Frier accompanying hym in hys iourney who coÌ„myng to Padua sought to accuse hym of heresie At length returnyng to England hys countrey agayne as the tyme ministred more boldnes to hym in the dayes of King Edward he had diuers conflictes with Gardiner the bishop in the Citye of Winchester as appeareth by dyuers of Winchesters letters and hys examinations Wherof read before After that hauyng an aduauson by the sayd B. he was made there Archdeacon of Winchester vnder D. Pomet who then succeeded Gardiner in that Bishoprike Thus duryng the tyme of K. Edward he continued to no small profite of those parties thereabout When that blessed king was taken away Mary hys sister came in place whose study was wholy bent to alter the state of religion in the wofull realme of England first she caused a Conuocation of the Prelates learned men to be congregate to the accomplishment of her desire In the which Conuocation M. Philpot beyng present accordyng to hys roume and degree with a few other susteined the cause of the Gospel manfully agaynst the aduersary part as is aboue recited for the which cause not withstandyng the liberty of the house promied before hee was called to accompt before B. Gardiner the Chauncellour then beyng hys Ordinary by whome he was first examined although that examination came not yet to our handes From thence agayne he was remooued to Boner and other Commissioners with whom he had dyuers sundry conflictes as in hys examination here followyng may appeare ¶ The first examination of M. Iohn Philpot before the Queenes
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
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
he Gentile or Iew not meanyng all at once for that were impossible And there are many examples that baptisme may be singularly ministred to one person as we haue example in Christ baptised o◠Iohn and in the Eunuch baptised of Phillip with many mo such like but so haue you not of the Sacrament of the body and bloud of Christ but contrarywise by the expresse wordes of S. Paule you are commaunded to vse it in a Communion and participation of many together the 11. to the Corinthians Quoties conuenitis ad manducādum alius alium expectate As ofte as ye come together to eate meanyng the Lordes supper tary one for an other And also the Minister in the celebration of the sacrament speaketh vnto all that be present in Christes behalfe to cōmunicate with hym saying Take ye and eate ye Wherfore as many as bee present and doe not communicate breake Gods commandement in not receiuyng the same and the minister is no iust minister that doth not distribute the sacrament as Christ did to all that are present and where Gods word is transgressed there is not Christ present consequently it is no Sacrament Harps What would you haue it no sacrament without it be a Communion Phil. I make it not so but gods expresse word teacheth me so yea also all the auncient writers as S. Chrysostome writing vpon the Epistle to the Ephesians saith That the oblation is in vayne where as none doth communicate with the priest If by his iudgement the action of the priest alone is in vayne where is no Communion how can that be a sacrament which he calleth a vayne oblation and a vayne standyng at the aultar Cosins You are such another fellow as I haue not heard that will not haue the Masse to be a sacrament you are no man for me to reason withall Come let vs go poyntyng to the morrowmasse Chaplaine we will leaue you maister Archdeacon and him together and so they went away Afterward the Archdeacon fell into earnest perswasions with me saying Harps M. Philpot you and I haue bene of olde acquaintance a long tyme. We were schoolefellowes both in Winchester and in Oxford many yeares Wherefore I must wish you as well to do as my selfe I pray you so thinke of mee Phil. I thanke you for your good will towards me But if you be deceiued as I am sure you are I shall desire you not to wish me deceyued with you For afore God I tell you plainly you are highly deceiued and maintain fals religiō and be not those men you take your selues for and if you do not repent leaue of your persecuting of Christes truth you will go to the deuill for it Therefore consider it in time I geue you warning for in the day of iudgement els I shall be a witnes agaynst you that I told you this here talkyng together Harpsfield Fie that is but your owne vayne singular opinion I perceyue you are still now that man you were in Oxford Phil. I trust you can report no notorious euill that euer you knew by me there Harpsfield I can say no euill of your conuersation but I knew you to be a studious man Marry if you remember when we mette in disputation in Paruis you would not lightly geue ouer and for that cause I speake that I haue sayd Phil. M. Harpsfield you know in the Schooles at Oxford when we were young men we did striue much vpō vaine glory and vpon contention more then for the truth but now our yeares and our riper learnyng teach vs to fall to a truth which must bee our portion for euer And if I was then in my tyme of ignorance earnest in myne owne cause I ought now to be earnest in my Maister Christes cause and in his truth I knowe now that nothyng done vpon vayne glory and singularitie can please God haue it neuer so goodly a shew wherfore I pray you iudge not so of me now Harps What will you thinke your selfe better learned thē all the learned men in this realme Phil. My faith hangeth not vpon the learned of the world but vpon the learned of Gods word Harps Well I will talke with you no more as nowe but pray to God to open your hart Phil. I pray God open both our harts to do more his wil then we haue done in tymes past Harps Ho Keper take hym away with you Phil. I pray you Maister Harpesfield tell me what this Pronounce Hoc doth demonstrate and shew in this Indicatiue proposition as you call it Hoc est corpus meum This is my body Harpsfield It doth demonstrate the substaunce of breade which by the words spoken by the Priest and by the omnipotencie of God is turned into the substance of Christs very body Phil. Is the substaunce of the bread as you say turned into Christes body Harps Yea that it is Phil. Why then Christes body receyueth daily a great increase of many thousand pieces of bread into his body and that is his body become now which was not before and by this you would seeme to make that there is an alteration in Christes glorified body which is a wicked thing to thinke Harps Then he set about agayne and remembryng better hymselfe and seyng the inconuenience of his first assertion of the transubstantiation of bread into Christes body hee sayd that the substance of bread after the words spoken by the priest was euacuated or vanished away by the omnipotencie of God Phil. This is another song then you sang first And here you may see how contrary you are to your selues For in deed your scoolemen do holde that the very substaunce of bread is really turned into the substance of Christes body And now you perceiuyng of late the inconuenience which is obiected against you in that opinion you are driuen to imagine a new shift and say the substance of bread is cuacuated contrary to that your church hath first beleued and taught O what contrarietie is there among you and all to deface the sincere truth Harps Is not God omnipotent and cannot he doe as hee hath sayd Phil. But his omnipotencie wil not do as you say contrary to hys word and to hys honour It is not Gods honor to include hym bodily in a piece of bread and of necessitye to tye hym therto It is not gods honour for you to make a piece of bread God and man which you see before your face doth putrifie after a certaine tyme. Is not Gods omnipotency as able to geue his body with the Sacramentall bread as to make so many turnyngs away of the bread as you doe and that directly against the Scripture which calleth it bread many tymes after the consecration Are you not ashamed to make so many alterations of the Lords holy institution as you do and to take away the substantiall partes of the Sacrament as Take ye eate ye drinke
it hath bene frō the beginning from time to tyme as it appereth by stories as Christes true religion is now to be found here in Englād although hypocrisie hath by violence the vpper hād And in the Apocalyps you may see it was prophesied that the true Church should be driuen into corners and into wildernes and suffer great persecution Morgan A are you seene in the Apocalyps there are many strange thyngs Phil. If I tel you the truth which you are not able to refel beleeue it dally not out so earnest matters Me thinke you are liker a scoffer in a play then a reasonable doctor to instruct a man you are bare arsed dance naked in a net and yet you see not your owne nakednes Morgan What I pray you be not so quicke with me Let vs talke a little more coldly together Philpot. I will talke with you as mildely as you can desire if you wil speake learnedly and charitably But if you go about with taunts to delude truth I will not hyde it from you Morgan Why will you not submit your iudgement to the learned men of this Realme Phil. Because I see they can bring no good ground whereupon I may with a good conscience settle my fayth more surely then on that which I am now grounded vppon by Gods manifest word Morgan No do that is maruell that so many learned men should be deceyued Phil. It is no maruell by S. Paule for he sayeth That not many wyse neither many learned after the world bee called to the knowledge of the Gospell Morgan Haue you then alone the spirite of God and not we Phil. I say not that I alone haue the spirite of God but as many as abide in the true faith of Christ haue the spirit of God as well as I. Morgan Howe knowe you that you haue the Spirite of God Phil. By the fayth of Christ which is in me Morgan A by faith do you so I ween it be the spirit of the buttry which your fellowes haue had that haue ben burned before you who were dronk the night before they wēt to their death and I weene went dronken vnto it Phil. It appeareth by your communication that you are better acquainted with the spirit of the Buttry then with the spirit of God Wherefore I must now tell thee thou painted wall hypocrite in the name of the liuing Lord whose truth I haue told thee that God shal raine fire and brimstone vpon such scorners of his worde and blasphemers of his people as thou art Morgan What you rage now Phil. Thy foolish blasphemies hath compelled the spirit of God which is in me to speake that which I haue said vnto thee thou enemy of all righteousnes Morgan Why do you iudge me so Phil. By thine owne wicked words I iudge of thee thou blynd and blasphemous Doctour for as it is written By thy words thou shalt be iustified and by thy words thou shalt be condemned I haue spoken on Gods behalfe now haue I done with thee Morgan Why then I tel thee Philpot that thou art an heretike and shalt be burnt for thine heresy and afterwards go to hell fire Phil. I tel thee thou hypocrite that I passe not this for thy fire and fagots neither I thanke God my Lord stande in feare of the same my faith in Christ shall ouercome thē But the hel fire which thou threatnest me is thy portion and is prepared for thee vnlesse thou spedily repent and for such hypocrites as thou art Morgan What thou speakest vpon wyne thou hast tipled well to day by likelihood Phil. So said the cursed generation of the Apostles beyng replenished with the holy Ghost speaking the wōdrous works of God they said they were dronk when they had nothing els to say as thou doest now Morgan Why I am able to answer thee ywis I trow Phil. So it seemeth with blasphemies and lyes Morgan Nay euen with learnyng say what thou canst Phil. That appeared well at my disputation in the Conuocation house where thou tookest vpon thee to aunswer those few arguments I was permitted to make and yet wast not able to aunswere one but in thyne aunsweres did fumble and stammer that the whole house was ashamed of thee and the finall conclusion of all thine answers was that thou couldst answer me if I were in the scholes at Oxford Morgan What did I so thou beliest me Phil. I do not belye thee the booke of the report of the disputation beareth record therto and al that were present then can tell if they list thou saydst so And I tell thee playne thou art not able to answer that spirit of truth which speaketh in me for the defence of Christes true Religion I am able by the might therof to driue thee roūd about this gallery before me and if it would please the queenes maiesty and her Councell to heare thee and me I woulde make thee for shame shrinke behinde the doore Morgan Yea would you so Phil. Thou hast the spirite of Illusion and Sophistrye which is not able to counteruaile the spirit of truth Thou art but an Asse in the true vnderstanding of thinges pertayning vnto God I cal thee Asse not in respect of malice but in that thou kickest agaynst the trueth and art voyde of all godly vnderstāding not able to answere to that thou braggest in Morgan Why haue I not answered thee in all things thou hast sayd vnto me I take them to record Phil. Aske of my felow whether I be a theefe Cosins Harke he maketh vs all theeues Phil. You know that phrase of the Prouerbe that like will holde with like And I am sure you will not iudge with me against him speake I neuer so true and in this sense I speake it The strongest answere that he hath made against me is that you will burne me Morgan Why we doe not burne you it is the Temporall men that burne you and not we Phil. Thus you woulde as Pilate dyd washe your handes of all your wicked doinges But I pray you Inuocate seculare brachium call vpon the secular power to be executioners of your vnrighteous iudgementes And haue you not a title in your law De haereticis comburendis for to burne heretickes Harps I haue hearde you both a good while reason together and I neuer hearde so stout an hereticke as you are M. Philpot. Cosins Neither I in all my life Phil. You are not able to proue me an heretick by one iote of Gods word Harps You haue the Spirite of arrogancy I will reason with you no more And so he was departing and M. Cosins also And with that the bishop and Christoforsō came in agayne and sayd Boner Mayster Doctour howe doeth this man and you agree Morgan My Lord I doe aske him where his church was fifty yeares agoe Boner Are you not halfe agreed as one man sayd once to tway parties of whō the one was
the Bishop deliuered vnto Philpot two books one of the ciuill law and the other of the Canon out of the which he would haue proued that he had authority to proceede agaynst him in such sorte as he did M. Philpot then perusing the same and seeing the small and slender proofe that was there alledged sayd vnto the Bishop Philpot. I perceiue your law and Diuinity is all one for you haue knowledge in neither of them and I woulde ye did know your owne ignoraunce but ye daunce in a net and thinke that no man doth see you Hereupon they hadde much talke but what it was it is not yet knowne At last Boner spake vnto him and sayd Lond. Philpot as concerning your abiections agaynste my iurisdiction ye shall vnderstand that both the Ciuill Canon lawes make against you and as for your appeal it is not allowed in this case For it is written in the law A iudice dispositionem iuris exequente non est appellandum Phil. My Lord it appeareth by your interpretation of the law that ye haue no knowledge therin nor that ye do vnderstand the lawe for if ye did ye would not bring in that Text. Hereupon the Bishop recited a law of the Romaines that it was not lawful for a Iew to keepe a Christian man in captiuity and to vse him as his slaue laying then to the sayd Philpots charge that he did not vnderstand the law but did like a Iew. Wherunto Philpot aunswered Phil. No I am no Iewe but you my Lord are a Iewe. For you professe Christ and mainteine Antichrist you professe the Gospell maynteine superstition ye bee able to charge me with nothing Lond. and other Bish. With what can you charge vs Phil. You are enemies to all truth and all your doinges be noughte full of Idolatrye sauing the Article of the Trinity Whilest they were thus debating the matter there came thither syr William Garret knight then Maior of Londō Sir Martin Bowes knight and Thomas Leigh then Shiriffe of the same City and sat downe with the sayd byshops in the sayd Consistory where and what time bishop Boner spake these wordes in effect as foloweth Lond. Philpot before the comming of my Lord Maior because I would not enter with you into the matter wherewith I haue heretofore now intend to charge you with all vntill his comming I did rehearse vnto you a prayer both in English and in Latin which bishop Stokesly my predecessor vsed when he entended to proceede to geue sentence agaynst an hereticke And here they did agayne reade the sayd prayer both in English and also in Latin which being ended he spake agayne vnto him and sayd Lond. Philpot amongest other I haue to charge you especially with three thinges 1. First where you haue fallen from the vnity of Christs catholicke church you haue therupon bene inuited and required not onely by me but also by many diuers others catholicke Bishops and other learned men to return and come agayne to the same and also you haue bene offred by me that if you would so returne and confesse your errors and heresyes you should be mercifully receiued and haue so much fauour as I could shew vnto you 2. The second is that you haue blasphemously spoken agaynst the sacrifice of the Masse calling it Idolatry and abomination 3. And thirdly that you haue spoken and holden agaynst the Sacrament of the aulter denying the reall presence of Christes body and bloud to be in the same This being spoken the Bishop recited vnto him a certayne exhortation in English the tenour and forme wherof is this * Bishop Boners exhortation MAyster Philpot this is to be told you that if you not being yet reconciled to the vnity of the catholicke churche from whence ye did fall in the time of the late schisme here in this realme of England agaynst the sea Apostolick of Rome will now hartely obediently be reconciled to the vnity of the same catholicke church professing and promising to obserue keep to the best of your power the faith and christian Religion obserued and kept of all faythfull people of the same moreouer if ye whiche heretofore especially in the yere of our Lord. 1553. 1554. 1555. or in one of them haue offended and trespassed grieuously agaynst the sacrifice of the masse calling it idolatry and abominable and likewise haue offended trespassed agaynst the sacrament of the aulter denying the real presence of Christes body bloud to be there in the sacramēt of the aulter affirming also withal material bread and materiall wine to be in the sacrament of the aulter not the substaunce of the body and bloud of Christ if yee I say wil be reconciled as is afore and wil forsake your heresies and erroures before touched being heretical and damnable and will allowe also the sacrament of the Masse yee shal be mercifully receiued and charitable vsed with as muche fauoure as may be if not ye shal be reputed taken and iudged for an hereticke as yee be in deede Now do you chuse what ye wil doe you are counselled herein friendly and fauourable Ita est quod Ed. Boner Epis. Lond. The Bishoppes exhortation thus ended M. Philpot turned himselfe vnto the Lord Maior and sayd Phil. To you my Lorde Mayor bearing the sworde I am glad that it is my chance now to stand before that authoritie that hath defended the Gospell and the truth of gods word but I am sory to see that that authoritie whiche representeth the king and Queenes persons should now be chaunged and be at the commaundement of Antichrist And ye speaking to the Bishoppes pretend to be the fellowes of the Apostles of Christ yet be very Antichristes and deceauers of the people and I am glad that GOD hath geuen me power to stand here this daye and to declare and defend my faith which is founded on Christ. Therefore as touching your first obiection I say that I am of the Cotholicke church wherof I was neuer out and that your church whiche ye pretend to be the Catholicke churche is the churche of Rome and so the Babilonicall and not the catholicke church of that Church I am not As touching youre second obiection whiche is that I should speake agaynst the sacrifice of the Masse I doe say that I haue not spoken agaynst the true sacrifice but I haue spoken agaynst your priuate Masses that you vse in corners whiche is blasphemy to the true sacrifice for your sacrifice dayly reitered is a blasphemye agaynst Chrystes death and it is a lye of your own inuention And that abhominable sacrifice which ye set vppon the aulter and vse in your priuate Masses in steade of the liuing sacrifice is Idolatry and ye shal neuer proue it by Gods word therfore ye haue deceiued the people with that your sacrifice of the Masse which ye make a masking Thirdly where you lay to my charge that I
strikers and my womanish backe to theyr burthens of reproofe and so in the strength of my God I truste to leape ouer the wall for his sweetenesse ouercommeth me dayly maketh al these poticary druggs of the world euen medicinelike in my mouth For the continuance wherof I beseech thee my deare fellow souldior make thy faythful prayer for me that I may with a strong and gladsome conscience finish my course and obtayne the reward though it be no whit due to my worke I am not content that you so often gratifie me with thankes for that which is none worthy but duty on my part small reliefe to you But if you would loue me so much that I might supply your lackes then would I think ye beleued my offers to be such as agreed with my hart And for the short charges ye speake of the meanes are not so pleasant if god who my trust is in will otherwise prepare but Salomō saith Al things haue here their time You to day I to morow so the ende of Adams line is soone ronne out The mightye God geue vs his grace that during this time his glory be not defaced through our weakenes Because you desire to shew your selfe a worthy souldiour if neede so require I will supply your request for the Scarfe yee wrote of that ye may present my handy worke before your Captayne that I be not forgotten in the odours of incense which our beloued Christ offereth for his owne to whom I bequeth both our bodies and soules Your owne in the Lord. F.E. Ouer and besides these letters the Bishops did also bring forth a supplication made by mayster Philpot vnto the high Court of Parliament whereof mention is made in the first of the two letters last mentioned the copy wherof doth here ensue as followeth To the King and Queenes Maiesties highnesse the Lordes spiritual and temporall and the commons of this present Parliament assembled IN most humble wise complayneth vnto this honorable Courte of Parliament Iohn Philpot Clarke that where there was by the Queenes highnesse a parliament called in the first yeare of her gracious raygne and after the olde custome a Couocation of the Clergy your suppliant then being one of the sayd Conuocation house and matters there rising vppon the vsing of the Sacramentes did dispute in the same knowing that there all men had and hath had free speach and ought not to be after troubled for any thinge there spoken and yet that notwithstanding not long after the sayd Parliament your sayd suppliant without any acte or matter was commaunded to prison to the kings Benche by the late Lord Chauncellour where he hath remayned euer sithens vntil now of late that my Lord the B. of London hath sent for your sayd suppliant to examine him being none of his Dioces vpon certayn matters wherein they would haue your Oratour to declare his conscience whiche the sayd bishop sayth hee hath authoritie to do by reason of an Acte of Parliament made in the first and second yeares of the king and queeenes Maiesties raignes for the reuiuing of three Satutes made agaynst thē that hold any opinion agaynst the Catholicke fayth whereby he affirmeth that euery Ordinary may Ex Officio examine euery mans conscience and for that your sayde Oratour hath and doth refuse that the sayd Bish. of London hath any authoritie ouer your sayd Oratour for that he is neyther Diocesane nor hath publyshed preached nor held any opinion against the Catholicke faith notwithstanding the said Bishop of London deteineth him in the Colehouse in the stockes without eyther bed or any other thing to lye vpon but straw and for that your sayde Oratour cannot appeale for his reliefe from the sayd Bishop to anye other Iudge but the same bishop may refuse the same by theyr law and therefore hath no succour and helpe but by this high Courte of Parliament for the explanatiō of the sayd Acte therefore it may please you that it may be enacted by the kinge and Queenes Maiesties the Lordes spirituall and temporall and the Commons of this present Parliament assembled and by the authoritie of the same that no Byshop nor Ordinary shall committe nor detayne in prison any suspect person or persones for the Catholicke fayth except he or they haue spoken written or done some manifest Act against the Catholicke fayth and the same to be lawfully proued agaynst euery such person and persons by the testimony of two lawfull witnesses to be brought afore the sayd person or persons so accused before he or they shal eyther be committed to prison or conuict for any such offence or offences the sayd former statute made in the sayd first second yeare of our said soueraigne Lord and Lady notwithstanding Whereby your sayde Oratour shal not only bee set at libertie diuers other mo remayning in prison but also the bloude of diuers of the Quueenes Maiesties true and faythfull subiectes preserued The condemnation of the worthy Martyr of God Iohn Philpot. THese bookes Letters Supplications and other matters being thus read the bishop demaunded of him if the booke intituled The true report of the disputation c. were of his penning or not Whereunto Philpot aunswered that it was a good and true booke and of hys owne penning and setting forth The bishops waxing now weary and being not able by any sufficient ground either of Gods worde or of the true ancient Catholicke fathers to conuince ouercome him fell by fayre and flattering speach to perswade wyth him promising that if he would reuoke his opinions and come home agayne to their Romishe and Babilonicall Church he should not onely be pardoned that which was past but also they would with al fauour and chearefulnes of hart receiue him agayne as a true member therof Whiche words when Boner saw would take no place hee demandeth of M. Philpot and that with a charitable affection I warrant you whether he had any iust cause to alledge why he shoulde not condemne him as an hereticke Well quoth M. Philpot your idolatrous sacrament which you haue found out ye would fayne defend but ye cannot nor neuer shall In the end the Byshop seeing hys vnmoueable stedfastnes in the trueth did pronounce openly the sentence of condemnation against him In the reading wherof when he came to these words Teque etiam tanquam haereticum obstinatum pertinacem impoenitentem c. M. Philpot said I thanke God that I am an hereticke out of your cursed Church I am no hereticke before God But God blesse you and geue you once grace to repent youre wicked doinges and let all men beware of your bloudy church Moreouer whiles Boner was about the middest of the sentence the bishop of Bath pulled him by the sleeue sayd My Lord my Lord knowe of him first whether hee will recant or no Then Boner sayd full like himselfe oh let me alone and so read forth the sentence And
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 dwel in the Lords tabernacle Our Christe and his heauenly companye looke for vs let vs haste and runne thereto for beholde the Lord is ready to embrace vs. Mine owne bowels in the Lorde be merry in the Lorde with your afflicted brother who daily offereth your merciful almes which most vnworthely I do receiue still of you vnto the Lorde But nowe deare mother you neede not to burden so muche your selfe as my last letters did signifie for that my chargeable imprisonment is cut off and a litle nowe serueth me wherefore I praye you sende no more vntill I sende to you for I haue sufficient and abounde Gods peace be with you for euer Out of my Lord of Londons Colehouse the last of October Your owne Iohn Philpot. An other Letter of Maister Philpot to the sayde Ladie wherin partly he complaineth of the dissimulation and periurie of English men falling againe to the Pope and partlye he expresseth his ioy in his afflictions I Cannot but ioy with you my hearty beloued in Christ of the fall of Senacherib since it is to the glory of God and to the consolation of his church to see the fall of theyr enemies before their face according as it is wrytten The iust shall reioyce when hee seeth the vengeaunce of the wicked God make this your ioy perfite for as cōcerning my self I counte not to see those good dayes whereof you haue a glimmering in this life For although the Cockatrice be dead yet his pestilent chickens with the whore of Babylon yet liueth But a great hope there is of their shorte confusion because god doth not prosper their doings according to their expectation Most happiest shal he be whome the Lorde shall moste soonest take out of this life that he may not see the plagues which the manifest periurie and the manifolde idolatrie and detestable dissimulation and that of such as do know the truth do threaten to come The Lord is iust all vnrighteousnes displeaseth him either heere or els in an other world he will punish this grosse infidelity of the worlde but his elect and such as he loueth wil he punish here that they should not be condēned heereafter with the world eternally we haue nothing so much to reioyce in as in the crosse of Iesu Christ and in that we are partakers of his afflictions which be the earnest penie of that eternall kingdome which he vppon the crosse for vs hathe purchased For as Paule hys faithfull witnes saith If we suffer with him we shall raigne with him If we die with him we shall liue with him Wherefore mine owne deare bowels praise God with me moste intirely that it hath pleased him now mercifully to visite the sinnes of my youth my huge vnthankfulnes and by the same doth geue me such consolation that he assureth me of his great goodnesse mercy and turneth his fatherly castigation into my crown of glory O good God what am I on whome he should shew this great mercy To him that is immortal inuisible and onely wise be all honor praise and glory therfore Amen This is the day that the Lord hath made let vs reioyce and be glad in the same This is the way though it be narrow which is ful of the peace of God leadeth to eternal blisse O how my heart leapeth for ioy that I am so neare the apprehēsion therof God forgiue me mine vnthākfulnes and vnworthines of so great glory The swordes whyche pearced Maries hart in the passion of our Sauiour whych daily also go through your faithful hart be more glorious and to be desired then the golden Scepters of this world O blessed be they that mourne in this world to Godwarde for they shall eternally be comforted God make my stony heart to mourne more then it doth I haue so muche ioy of the reward that is prepared for me most wretched sinner that though I be in a place of darknes mourning yet I cā not lament but both night day am so ioyfull as though I were vnder no Crosse at all yea in all the dayes of my life I was neuer so merry the name of the Lorde be praised therfore for euer euer and he pardon mine vnthankfulnes Our enemies do freat fume and gnash their teeth to see and heare that we vnder this grieuous affliction in the world can be so mery We are of them counted as desperate persones for the certaine hope feeling which we haue of our euerlasting saluation and it is no maruell for the worldly man can not perceiue the things of God it is meere foolishnesse and abhomination to them Be thankefull vnto our God mine owne deare helper for his wonderous working in his chosen people Praye instantly that this ioy be neuer taken from vs for it passeth all the delightes of this worlde This is the peace of God which surmounteth all vnderstanding this peace the more his chosen be afflicted the more they feele therfore can not faint neither for fire neither for water Lette vs pray for our weake brethren sisters sake that it may please God to alleuiate the greeuous and intollerable burden of these cruel daies But touching our selues let vs hartily besech our sauiour to vouchsafe to geue vs this glorious gifte to suffer for hys Gospels sake and that we may thincke the shame of the world to be our glory as it is in deede God increase our faith and open our eyes to beholde what is prepared for vs. I lack nothing praise be to God I trust my marriage garment is ready I will send you my examinations as soone as I can get them wrytten if you be desirous of them God of his mercy fill your mercifull heart with all ioy and consolation of the hope to come Out of the colehouse the 19. of Nouember Your owne louer Iohn Philpot. A Letter of M. Philpot to a frende of his prisoner the same time in Newgate wherein is debated and discussed the matter or question of Infants to be baptised THe God of all lighte and vnderstanding lighten your heart wyth all true knowledge of his word and make you perfect to the day of our Lorde Iesus Christ wherevnto you are nowe called through the mighty operation of his holy spirite Amen I receiued yesternight from you deare brother S. and felow prisoner for the truth of Christes Gospell a Letter wherein you gently require my iudgement cōcerning the Baptisme of infantes which is the effect thereof And before I doe shewe you what I haue learned out of Gods word of his true infallible church touchyng the same I thinke it not out of the matter first to declare what vision I had the same night whiles musing on your letter I fell a sleepe knowing that God doth not without cause reueale to his people who haue their mynds fixed on him speciall and spirituall reuelations to their comfort as a tast of their ioy and kingdome
and murthering rage of Papistes The cause hereof was a Letter which Grene did write vnto the sayde Goodman conteining aswell the reporte of certayne demaundes or questions which were cast abroad in London as appeareth hereafter in a letter of hys owne penning whiche he meant to haue sent vnto M. Philpot wherein hee declareth his full vsage before the Bishop of London and others as also an aunswere to a question made by the sayd Christopher Goodman in a letter writtē vnto him in which he required to haue the certaynetye of the report which was spread amongest them on the other side of the Seas that the Queene was deade Whereunto mayster Greene aunswered simply and as the truth then was that she was not dead These letters with manye other written to diuers of the godly exiles by theyr frendes here in Englande beyng deliuered to a messenger to carry ouer came by the apprehension of the said bearer vnto the handes of the king and Queenes Councel Who at theyr conuenient leasure whiche in those daies by some of them was quickely found out for suche matters perused the whole number of the sayde letters and amongest them espyed this letter of Mayster Greenes written vnto his frend Christopher Goodman in the contentes whereof amongest other newes and priuate matters they found these woordes The Queene is not yet dead Which wordes were onely written as an answere to certifye Mayster Goodman of the trueth of hys former demaunde Howbeit to some of the Councell they seemed verye haynous woordes yea treason they would haue made them if the Law would haue suffered Whiche when they coulde not doe and being yet verye lothe to let any such depart freely whom they suspected to be a fauourer of the Gospell they then examined him vpon his fayth in religion but vpon what poyntes it is not certaynely knowne Neuerthelesse as it semeth his aunsweres were such as litle pleased them especially the annoynted sorte and therefore after they had longe detayned him in prison as well in the Tower of London as elsewhere they sente him at last vnto Boner Bishop of London to be ordered according to his Ecclesiasticall law as appeareth by theyr Letters sent vnto the Byshop with the sayd prisoner also wherein it may appeare that Syr Iohn Bourne then Secretary to the Queene was a chiefe stirrer in such cases yea and an entiser of others of the counsell who otherwise if for feare they durst woulde haue bene content to haue let such matters alone The Lord forgeue them theyr weakenesse if it be his good pleasure and geue them true repentaunce Amen ¶ A Letter sent vnto Boner Bishop of London by the Queenes Counsell dated the 11. daye of Nouember 1555. but not deliuered vntill the 17. of the same moneth AFter our right harty commendations to your good Lordship we send to the same herewith the body of one Bartlet Grene who hath of good time remayned in the Tower for his obstinate standing in matters agaynst the Catholicke Religion whome the king and Queenes Maiesties pleasures are because he is of your Lordshippes Dioces ye shall cause to bee ordered accordinge to the Lawes in suche cases prouided And thus wee bydde your Lordship hartily farewell From Sainct Iames the xi of Nouember 1555. Your good Lordships louing friendes Winchester Penbroke Thomas Ely William Haward Iohn Bourne Thomas Wharton * I Sir Iohn Bourne will wayt vppon your Lordship and signifie further of the king and Queenes Maiesties pleasures herein Now that ye may the better vnderstand the certaynty of his handling after this hys comming vnto Boners custody I haue thought it good to put forth hys own letter contayning at large the discourse of the same Whiche letter he wrote and did meane to haue sent vnto mayster Philpot but was preuented belike eyther by Phil. death or els rather by the wily watching of hys keeper for it came by what means I know not certaynly vnto the byshops hands and being deliuered vnto his register was found in one of his bookes of recorde The copye where of here followeth A letter of Barthelet Greene written vnto Iohn Philpot contayning besides other particular matter betwixt him and M. Philpot a briefe rehearsall of his handling and certain his conferences with Boner and others at his first comming to the Bishops THat whiche was lacking in talke through my defaulte at your being here I haue supplyed by writing in your absence now at the length getting some opportunitie and leysure The 17. day of Nouember beyng brought hither by two of the clocke at after noone I was presented before my Lord of London and other two byshops Mayster Deane M. Roper M. Welche Doct. Harpsfield Archdeacon of London and other two or three all sitting at one table There were also present Doct. Dale Maister George Mordant M. Dee Then after the byshop of London had read vnto himselfe the letter that came from the Counsell hee spake with mo wordes but as I remember to this effect that the cause of theyr assembly was to heare mine examination wherevnto hee had authoritie by the Counsell and had prouided Mayster Welch and an other whose name I knowe not but wel I remember though he obtayned it not yet desired hee my Lorde that I might heare the Councels letters to be there if anye matters of the common lawe shoulde arise to discusse them he intreated my Lorde to determine all controuersies of Scriptures and as for the Ciuill law he and Doctor Dale should take it on them Wherfore he demaunded of me the cause of mine imprisonment I sayd that the occasion of myne apprehension was a letter which I wrote to one Christofer Gooodman wherein certifiyng hym of such newes as happened here amonge the reste I wrote that there were certayne printed papers of questions scattered abroad Whereupon beyng suspected to be priuye vnto the deuising or publishing of the same I was committed to the Fleete but sithens heard I nothing therof after the Commissioners had receaued my submission The summe wherof was that as I was sure there neyther coulde be true witnesses nor probable coniecture agaynst me in that behalfe so refused I no punishment if they of theyr consciences would iudge me priuy to the deuising printing or publishing of those questions But my Lord affirming that there was an other cause of mine imprisonment sithens demaunded if I had not after sith I was committed vnto the Fleete spoken or written somewhat agaynst the naturall presence of Christ in the sacrament of the aultar Then desired I his Lordship to bee good vnto me trusting that he would put me to aunswere to no new matters excepte I were first discharged of the old And when I stoode long in that M. Welch aunswered that it was procured that I shoulde so doe right well For albeit I were imprisoned for treason if during the tyme of enduraunce I had mayntayned heresie that were no sufficient allegation agaynst
heretofore duryng the raygne of the Queenes Maiestie aforesayd refused and so now doth refuse to come and heare Masse and to receiue the sacramente of the Aultar as they are now vsed and ministred in thys Churche of Englande because he saith that concerning the Masse he cannot bee perswaded in hys conscience that the sacrifice pretended to bee in the same is agreeable to Gods word or mayntaynable by the same or that wythout deadly offence he cannot worshyp the body and bloud of Chryst that is pretēded to be there And as concerning the sacrament of the Aultar this Examinate sayth that he heretofore duryng the sayd raygne hath refused and nowe doth refuse to receiue the same as is nowe vsed in thys Churche of Englande because it is not vsed accordynge to the institution of Chryste but bothe in a straunge tongue and also not ministred in bothe kyndes and besides that contrary to Gods worde it is there taughte that the thynge there minystred is to bee adored as the reall and true bodye of Chryste And furthermore this Examinate saythe that duryng the sayd raygne he hath not bene confessed to the Prieste nor receaued absolution at hys handes because hee is not bound by Gods word to make auricular confession Bartlet Greene. Many other sondrye conferences and publicke examinations they brought hym vnto But in the end seeyng hys steadfastnesse of faythe to bee suche as agaynst the whiche neither the threatninges nor yet their flattering promises could preuayle the xv day of Ianuary the Bishop caused him with the rest aboue named to be brought into the Consistory in Paules where being set in hys Iudgement seate accompanied with Fecknā then Deane of the same church and other his Chaplaines after he had condemned the other sixe he then called for Bartlet Grene began with these or the like wordes Honourable audience I thinke it best to open vnto you the conuersation of this man called Bartlet Greene. And because you shall not charge me that I go aboute to seeke any mans bloud here you shal heare the Councelles letters which they sēt with him vnto me The effect wherof is that where hee had bene of long time in the Tower of London for heresie they haue now sent him vnto me to be ordered according to the lawes therefore prouided And now to thee Bartlet Greene I propose these ix articles Then he read the Articles aboue mentioned whiche were generally obiected to all these seuen prisoners to wit Thomas Whittell Iohn Tudson Iohn Went Thomas Browne Isabell Foster Ioane Lashforde Bartlet Greene. But when M. Greene woulde haue aunswered them particularly he was putte to silence with promise that he should haue time to aunswere sufficiently and therfore the Byshoppe proceeding sayd that when Greene came first to his house he desired to haue thee bookes of the ancient Doctors of the Churche to read whiche hee sayd hee graunted him Whereunto Greene aunswered and sayde that if the Doctours were with indifferēt iudgement weighed they made more a greate deale wyth hym then they did with them Feck Upon which wordes Fecknam Deane of Paules stoode vp and marueiling why hee sayd so asked hym if he would be content to stand to the iudgemente of the Doctours Greene. Greene then sayd that he was content to stād to theyr Doctours iudgement Feck I will then propound vnto you quoth Feck the Doctours and interprete them your selfe So hee alledged a place of Chrisostome ad popul Antioch whiche was this Elias ascendens melotem suum post se reliquit Christus verò ascendens carnem suam assumpsit eandem post se reliquit and he demaunded Greene how he vnderstoode the place Greene. Then Greene prayed him that he would confer the Doctours saying together and therefore alledged the same Doctour agayne writing vpon the 1. Cor. 10. An non est panis quem nos benedicimus communicatio corporis Domini Non ne est Calix c. Whereby hee prooued that this Doctour called this sacrament but a signe of the Lordes body Many other wordes of brobation and denyal were betwixe them Feck At last Fecknam demaunded of hym how longe he had bene of his opinion For M. Greene said hee you confessed once to me that when you were at Oxforde at schoole you were called the rankest papist in that house being compelled to go to the lecture of Peter Martyr you were conuerted from your old doctrine Greene. And Greene confessed the same Feck Then agayne he sayd that Greene told him that the sayd Peter Martyr was a Papist in his first comming to Oxford Whereupon he made an exclamation and praied the people to consider howe vayne his doctrine that he professed was whiche was grounded vppon one man and that vpon so vnconstāt a man is Peter Martyr whiche perceiuing the wicked intent of the Counsel was content to please them and forsake the true and Catholicke fayth Greene. Greene sayd that hee grounded not his fayth vpō Martir nor any other nor did beleue so because martyr beleued the same but because that he hadde heard the Scriptures and the Doctours of the Church truely and wholesomely expounded by him neyther had he anye regard of the man but of the word which he spake And further he sayd that he heard the sayde M. Peter saye often that he had not as yet while he was a papiste read Chrysostome vpon the x. to the Corinthes nor many other places of the Doctours but when he had read them and wel considered them he was content to yelde to the Doctours hauing first humbled himselfe in prayer desiring God to illuminate hym and bring him to the true vnderstandyng of the scripture Whiche thinge sayde Greene if you my Lorde would doe I doe not doubt but God woulde open your eyes and shewe you his truthe no more then I doe doubt hys wordes be true that sayth Aske and it shall be geuen to you knocke and it shall be opened vnto you c. Feck Then Fecknam asked him what he thoughte of this article Sanctam ecclesiam catholicam Greene. And Greene aunswered that hee dyd beleeue one holye and vniuersall Churche throughoute all the worlde Feck Then Fecknam sayd that he woulde sayne haue a sure marke and token whereby hee might knowe thys Churche and therefore he prayed Greene to define vnto him this church Greene. Greene answered that his Church dyd agree in veritie of the true doctrine of Christ and was knowne by the true administration of hys sacramentes Feck Whereupon Fecknam sayd that he would proue the Church wherof he was to be neuer agreeyng in doctrine but alwayes to haue bene in controuersie in theyr religion For sayd he Luther and Zwinglius coulde neuer agree in theyr writinges or sayinges nor Oecolampadius with Carolostadius nor Caralostadius wyth eyther Zwinglius or Luther c. for Luther writing vppon the sacrament of the aultar said that in hoc pane vel
dying most constantly for hys woord and truth to whom most louingly shee espoused her selfe And thus muche concerning the life storie condemnation of these vij Martyrs afore specified ⧠Seuen godly and constant Martyrs suffering at one fire together in Smithfield Fiue other Martyrs in Caunterburie foure women and one man at two stakes and one fire all together burned AFter these seuen aboue rehearsed Martyred together in Smithfielde shortly after in the same moneth the â—â—â—â— day of Ianuarie followed an other like fellowship of godly Martyrs at Caunterburie four women and one man whose names be these Iohn Lomas a yong man Anne Albright Ioane Catmer Annes Snoth widowe Ioane Sole wife 1 Iohn Lomas Martyr IOhn Lomas of the parish of Tenterden detected and presented of that religion which the papists call heresie and cited vpon the same to appeare at Canterburie examined there of the first article whether he beleued the catholicke church or no answeared thus that he beleeued so much as is contained in Gods booke and no more Then being assigned to appeare againe vnder the pain of lawe the next Wednesday seuennight after which was the xvij day of Ianuarie the said Lomas examined whether he would be confessed of a priest or no answeared and sayde that he founde it not wrytten that he should be confessed to any Priest in Gods booke neither would be confessed vnlesse hee were accused by some man of sinne Againe examined whether he beleeued the body of Christe to be in the Sacrament of the Altare really vnder the formes of bread and wine after the consecration or no he answeared that he beleeued no realtie of Christes body to be in the Sacrament neither founde hee wrytten that hee is there vnder forme or tressell but he beleeued so muche as is wrytten Being then demaunded whether he beleeued that there is a catholicke churche or no and whether hee would be content to be a member of the same he answeared thereunto that he beleeued so muche as was wrytten in Gods booke and other aunsweare then this hee refused to geue c. Whereuppon the sentence was geuen and red against hym the xviij day of Ianuarie and so committed to the seculare power hee constantly suffered for the conscience of a true Faith wyth the other fower women here following 2 Agnes Snoth Martyr AGnes Snoth widowe of the Parishe of Smarden likewise accused cited for the true profession of Christes religion was diuers times examined before the Pharisaicall fathers Who there compelled to answere to suche Articles and Interrogatories as should be ministred vnto her firste denied to be confessed to a Priest notwithstanding shee denied not to confesse her offences as one to an other but not auricularlye to anye Priest And as touching the Sacrament of the aultare shee protested that if shee or any other did receiue the Sacrament so as Christe and as his Apostles after him did deliuer it then shee and they did receiue it to their comfort but as it is nowe vsed in the church shee sayd that no man coulde otherwise receiue it than to his damnation as she thought Afterward being examined againe concerning penaunce whether it were a Sacrament or no she plainly denied the same and that the Popish manner of their absolution was not consonant to the woorde nor necessary to be taken with suche other like agreeing with the aunsweres and confession of Iohn Lomas before mentioned Whereupon the sentence likewise being red she was committed to the sheriffes of Canterbury and so suffering Martyrdome with the rest declared her selfe a perfect and constant witnesse of Christ and of his truth the xxxj day of Ianuarie 3 Anne Albright alià s Champnes Martyr AGainst Anne Albright likewise appearing before the Iudge and his Colleagues it was also obiected concerning the same matter of Confession Whereunto shee answeared in these woordes saying that shee woulde not be confessed of a priest and added moreouer speaking vnto the Priests You Priests sayde shee are the children of perdition and can doe no good by your Confession And likewise speaking vnto the Iudge and his assistants shee tolde them that they were subuerters of Christes truth And as touching the Sacrament of the aultar she said it was a noughty and abhominable idoll and so vtterlye denied the same sacrament Thus persisting and perseuering in her former sayings answers shee was condemned the sayd 18. day of the sayde moneth with the other aboue mentioned with whom also she suffered quietly and with great comfort for the right of Christes religion Ioane Sole IN like maner Ioane Sole of the parish of Horton was condemned of the same Phariseis and Priestes for not allowing confession ariculare and for denyinge the reall presence and substaunce of Christ to be in the sacrament of the aultare Who after their Pharisaicall sentence beynge promulgate was brought by the Sheriffes to the stake with the other fower and sustained the like Martyrdome with them through the assistaunce of Gods holy grace and spirite mightely woorking in her to the glorye of his name and confirmation of his truth Ioane Catmer THe fift and last of this heauenly company of Martyrs was Ioane Catmer of the parish of Hith wife as it should seeme of George Catmer burned before Who being asked what shee sayde to Confession made to a Priest denyed to be confessed to any suche priest And moreouer the Iudge speaking of the sacrament of the altar she sayd and affirmed that shee beleeued not in that sacrament as it was then vsed for that it was made sayd shee a very idoll In this her confession she remaining and persisting was by the like sentence cruelly of them condemned and so suffered with the foresayd Thomas Lomas and the other three fellow Martyrs ratifying and confessing wyth their bloud the true knowledge and doctrine oâ— the glorious Gospel of Christ Iesus our Sauiour The burning of the foresayd man and foure women These 5. persones were burnt at 2. stakes and one fire together at Canterbury as is before sayd Who when the fire was flaming aboute their eares did singe Psalmes Whereat the good Knight Syr Iohn Norton being there present wept bitterly at the sight thereof The Iudges and the other assistantes which sate vppon her and the other foure aboue mentioned were Richard Faucet Iohn Warren Iohn Milles Robert Collins and Iohn Baker the Notarie ⧠The life state and storie of the Reuerend Pastour and Prelate Thomas Cranmer Archbishop of Caunterburie Martyr burned at Oxforde for the Confession of Christes true Doctrine vnder Queene Marie An. 1556. March 21. AS concerning the life and estate of that moste reuerend father in God and woorthy Prelate of godlye memorie Thomas Cranmer late Archbishop of Canterburie and of the originall cause and occasion of his preferment vnto hys Archiepiscopall dignitie who of many hath bene thought to haue procured the same
Doctor Cranmer minding to vnderstaÌ„d part of his opinion touching their great busines they had in haÌ„d And so as good occasion serued whiles they were at supper they conferred wyth Doctor Cranmer concerning the kings cause requesting him of his opinion what he thought therein Whereto D. Cranmer answered that he could say little to the matter for that he had not studied nor looked for it Notwtstanding he sayde to them that in hys opinion they made more ado in prosecuting the law Ecclesiastical then needed It were better as I suppose quod D. Cranmer that the question whether a maÌ„ may marry his brothers wife or no were decided and discussed by the diuines and by the authority of the woord of God whereby the conscience of the Prince might be better satisfied quieted then thus from yeare to yere by frustratorie delaies to prolong the time leauing the very truthe of the matter vnboulted out by the woorde of God There is but one trueth in it which the Scripture will soone declare make open manifest being by learned men wel handled and that may be aswell done in Englande in the Uniuersities heere as at Rome or els where in any forraine nation the aucthority whereof will compell any Iudge soone to come to a definitiue sentence and therfore as I take it you might thys way haue made an end of this matter long sithens When D. Cranmer had thus ended hys tale the other two well liked of his deuise and wished that they had so proceeded afore time and thereupon conceiued some matter of that deuise to instruct the king withall who then was minded to send to Rome againe for a new Commission Now the next day when the king remooued to Grenewich like as he tooke himselfe not wel handled by the cardinals in thus deferring his cause so his mind being vnquieted and desirous of an end of his long tedious sute he called to him these his two principall doers of his saide cause namely the saide D. Stephens and D. Foxe saying vnto them What now my maisters quoth the king shall we do in this infinite cause of mine I see by it there must be a new commission procured from Rome and when we shall haue an ende God knoweth and not I. When the king had said somewhat his minde heerein the Almosiner D. Foxe said vnto the king again We trust that there shal be better wayes deuised for your Maiestie then to make trauaile so farre as to Rome anye more in your highnesse cause which by chance was put into our heads this other night being at Waltham The King being very desirous to vnderstand his meaning said Who hath â—aken in hand to instruct you by any better or shorter way to proceede in our sayd cause Then sayd Doctor Foxe It chaunced vs to be lodged at Waltham in M. Cresseis house this other night your highnesse being there where we mette wyth an olde acquaintaunce of ours named Doctor Cranmer with whom hauing conference concerning your highnes cause he thought that the next way were first to instructe and quiet your maiesties conscience by trying your highnesse question out by the authoritye of the woorde of God therupon to procede to a final sentence With this report the Secretary was not content with the Almosiner for that hee did not vtter this deuise as of their owne inuention And when the Secretarie woulde haue seemed by colourable woordes to make it appeare to the king that they of them selues had deuised that meanes the king then said where is that Doctour Cranmer is he still at Waltham They aunsweared that they left him there Mary said the king I will surely speake with hym and therefore lette hym bee sent for out of hande I perceyue quoth the Kynge that that man hathe the sowe by the righte eare And if I had knowen this deuise but two yeare agoe it had beene in my way a great peece of money and had also ridde mee out of much disquietnesse Whereupon Doctor Cranmer was sent for and being remooued from Waltham to Cambridge and so towards his friendes in Notingham shire a Poste went for hym But when he came to London he began to quarell wyth these two his acquaintaunces that hee by theyr meanes was thus troubled and brought thither to be combred in a matter wherein hee had nothing at all trauailed in studie and therefore most instantly intreated them that they would make his excuse in such sorte that he might be dispatched away from comming in the kings presence They promised and tooke the matter vppon them so to doe if by any meanes they might compasse it But al was in vaine for the more they began to excuse Doctour Cranmers absence the more the King chid with them for that they brought him not out of hande to his presence so that no excuse seruing hee was faine vndelaiedly to come to the Courte vnto the king whome the gentle Prince benignely accepting demaunded his name and sayd vnto him Were you not at Waltham suche a time in the companye of my Secretarie and my Almosiner Doctour Cranmer affirming the same the king sayd againe had you not coÌ„ference with them concerning our matter of diuorce nowe in question after this sorte repeating the manner and order thereof That is right true if it please your highnesse quod Doctor Cranmer Well sayde the king I well perceiue that you haue the right scope of this matter You must vnderstand quoth the King that I haue bene long troubled in conscience and now I perceiue that by this meanes I might haue beene long agoe relieued one way or other from the same if we had this way proceeded And therefore maister Doctour I pray you and neuerthelesse because you are a subiecte I charge and commaund you al your other businesse and affaires sette aparte to take some paines to see this my cause to be furthered according to your deuise asmuche as it may lie in you so that I may shortly vnderstand whereunto I may trust For this I protest before God and the world that I seeke not to be deuorced from the Queene if by any meanes I were iustly perswaded that our matrimonie were inuiolable and not against the lawes of God for otherwise there was neuer cause to mooue me to seeke any such extremitie Neither there was euer Prince had a more gentler a more obedient and louing companion and wife then the Queene is nor I neuer fansied woman in all respectes better if thys doubte had not risen assuring you that for the singulare vertues wherewith she is indued besides the consideration of her noble stocke I could be right wel contented stil to remain with her if so it would stand with the will and pleasure of almighty God And thus greatly commending her many and singular qualities the King sayde I therefore praye you with an indifferent eye and with asmuch dexterity as lieth in you that you for
cordis thesaurizas tibi iram in die irae Well what it is thē if feare do not hinder you shame to vnsay that that you haue sayde Nay it is no shame vnlesse ye thinke it shame to agree with the true and the catholicke church of christ And if that bee shame then blame S. Paule who persecuted the Disciples of Christ with sword then blame S. Peter who denyed his mayster Christ with an othe that he neuer knewe him S. Cyprian before his returne being a witch S. Augustine being ix yeares out of the Church They thought it no shame after their returne of that they hadde returned Shall it then be shame for you to conuert and consent with the Churche of Christe no no. What is it then that doth let you Glory of the world nay as for the vanity of the world I for my part iudge not in you beyng a man of learning and knowing your estate And as for the losse of your estimation it is tenne to one that where you were Archhishop of Caunterbury and Metropolitane of England it is tenne to one I say that ye shall be as well still yea and rather better And as for the winning of good men there is no doubte but all that be here present and the whole congregation of Christes Churche also will more reioyce of your returne then they were sory for your fall And as for the other ye neede not to doubt for they shall all come after and to say the truth if you should lose them for euer it were no force ye should haue no losse thereby I do not here touch them which should confirme your estimation For as Sayncte Paule after his conuersion was receiued into the Church of Christ with wonderfull ioy to the whole congregation euen so shall you be The fame of your returne shall be spread abroade throughout all Christendome where your face was neuer knowne But you will say perhappes your conscience will not suffer you My Lord there is a good conscience and there is a bad conscience The good conscience haue not they as S. Paul declareth to Timothe concerning Hymaeneus and Alexander This euill badde conscience is sayth S. Cyprian well to be knowne by his marke What marke This conscience is marked with the print of heresy This conscience is a noughty filthy and a bronded conscience which I trust is not in you I haue cōceiued a better hope of you then so or els would I neuer go about to persuade or exhort you But what conscience should stay you to returne to the Catholicke fayth and vniuersall Churche of Christ what conscience doth separate you to that deuillish and seuerall Church to a liberty which neuer had ground in the holy Scriptures If you iudge your liberty to be good then iudge you all Christendome to do euill besides you O what a presumptuous persuasiō is this vpō this vtterly to forsake the church of Christ Vnder what colour or pretence doe you this for the abuses as though in your Church were no abuses yes that there were And if you forsake the vniuersall Church for the abuses why do you not thē forsake your particuler churche and so be flitting from one to an other That is not the nexte way to slip from the church for the abuses for if you had seene abuses you should rather haue endeuored for a reformation then for a defection He is a good Chirurgeon who for a litle payne in the toe will cut of the whole leg He helpeth well the tooth ache which cutteth away the head by the shoulders It is mere folly to amend abuses by abuses Ye are like Diogenes for Diogenes on a time enuying the clenlines of Plato sayd on this wise Ecce calco fastum Platonis Plato answered Sed alio fastu So that Diogenes semed more faulty of the two But when we haue sayde all that we can peraduenture you will say I will not returne And to that I say I will not aunswere Neuerthelesse heare what Christ sayth to such obstinate and stifnecked people in the parable of the Supper Whē he had sent out his men to cal them in that were appoynted and they would not come he bad his seruantes going into the wayes and streetes to compell men to come in Cogite intrare If then the Church wyll not lese any member that may be compelled to come in ye must thinke it good to take the compulsion least you loose your part of the supper which the Lord hath prepared for you and this cōpulsion standeth well with charity But it may be perhaps that some hath animated you to sticke to your tackle not to geue ouer bearing you in hand that your opinion is good and that ye shall dye in a good quarrell god shall accept your oblation But heare what Christ sayth of a meaner gift If thou come to the aultar to offer thy oblation and knowest that thy brother hath somewhat to saye agaynst thee leaue there thy gift and go and be reconciled to thy brother and then come and offer vp thy gift or els thy brother will make thy offering vnsauery before God This he sayd vnto all the world to the end they should know how theyr offeringes should be receiued if they were not according Remember you therefore before you offer vp your offering whether your gift be qualified or no. Remember the Churche of Rome and also of Englande where not one onely brother but a number haue matter against you so iust that they wil make your burnt offering to stincke before God except you be recōciled If you muste needes appoynt vppon a Sacrifice make yet a meane first to them that haue to lay agaynst you I say no more then the Church hath allowed me to saye For the sacrifice that is offered without the Church is not profitable The premises therfore cōsidered for gods sake I say Memor esto vnde excideris age paenitentiam prima opera fac Sin minus c. Cast not your selfe away spare your bodye spare your soule spare them also whome you haue seduced spare the shedding of Christes bloud for you in vayne Harden not your hart acknowledge the trueth yelde to the prescript word of God to the catholicke Church of Rome to the receiued veritie of all Christendome Wedde not your selfe to your owne selfewill Stand not to much in your owne conceyt thinke not your selfe wiser then all Christendome is besides you Leaue of this vniust cauill How leaue why leaue reason leaue wonder and beleue as the Catholicke Church doth beleeue and teach you Perswade with your selfe that extra Ecclesiam non est salus i. Without the Churche there is no saluation And thus much haue I sayd of charitye If this poore simple exhortation of mine may sincke into your head and take effect with you then haue I sayd as I would haue sayd otherwise not as I would but as I could for this
king standeth accursed in mainteining his owne lawes Therfore in consideration that the king and Queene take theyr power of him as though god should geue it to them there is no true subiect vnlesse he be abrogate seing the crowne is holden of him being out of the Realme The Bishop of Rome is contrary to God and iniurious to his lawes for God commaunded all men to be diligent in the knowledge of his law and therefore hath appoynted one holiday in the weeke at the least for the people to come to the Church and heare the word of God expounded vnto them and that they might the better vnderstād it to heare it in their mother toung which they know The Pope doth contrary for he willeth the seruice to bee had in the latine tongue which they doe not vnderstande God woulde haue it to bee perceiued the Pope will not When the Priest geueth thanks God would that the people should do so to and God will them to confesse altogether the Pope will not Now as concerning the Sacrament I haue taught no false doctrine of the sacramēt of the aultar For if it can be proued by any doctor aboue 1000. yeares after Christ that Christes body is there really I will geue ouer My booke was made 7. yeares agoe and no man hath brought anye authors agaynst it I beleue that who so eateth and drinketh that sacrament Christ is within them whole Christ his Natiuity Passion Resurrection and Ascention but not that corporally that sitteth in heauen Now Christ commaunded all to drinke of the Cuppe The Pope taketh it away from the laye men and yet one sayth that if Christ had dyed for the Deuill that he shoulde drinke thereof Christ biddeth vs to obey the king etiam discolo The Bishop of Rome biddeth vs to obey him therfore vnlesse he be Antichrist I cannot tell what to make of him Wherfore if I should obey him I can not obey Christ. He is like the Deuill in his doinges for the Deuil said to Christ if thou wilt fall downe and worship me I wyll geue thee all the kingdomes of the world Thus hee tooke vpon him to geue that which was not his owne Euen so the Bishop of Rome geueth Princes theyr crownes being none of his owne for where Princes either by election either by succession either by inheritage obtein their crown he sayth that they should haue it from him Christ sayth that Antichrist shall be And who shall he be Forsoothe he that aduaunceth himselfe aboue all other creatures Now if there be none already that hath aduaūced himselfe after suche sorte besides the Pope then in the meane time let him be Antichrist Story Pleaseth it you to make an end Cranmer For he wil be the Uicar of Christ he will dispēse with the olde and newe Testament also yea and with Apostacy Now I haue declared why I cannot with my conscience obey the Pope I speake not this for hatred I beare to him that now supplieth the roome for I know him not I pray God geue him grace not to folowe his auncestors Neyther say I this for my defence but to declare my conscience for the zeale that I beare to Gods word troden vnder foote by the Byshop of Rome I cast feare aparte for Christ sayde to his Apostles that in the latter dayes they should suffer much sorow and be put to death for his names sake feare them not sayth he but feare him whyche when he hath killed the body hath power to cast the soule into the fire euerlasting Also Christ sayth that he that wyll liue shall die and he that loseth his life for my names sake he shall finde it agayne Moreouer he sayd confesse mee before men and be not afrayd if you do so I wyll stand with you if you shrincke from me I will shrincke from you This is a comfortable and a terryble saying thys maketh me to set all feare aparte I say therefore the Byshop of Rome treadeth vnder foote Gods lawes and the kinges The Pope would geue Bishoprickes so woulde the king But at the last the king gat the vpper hande and so are all Bishops periured first to the Pope and then to the king The Crowne hath nothing to doe with the Cleargy For if a Clarke come before a Iudge the Iudge shal make processe agaynste him but not to execute any Lawes For if the Iudge should put him to execution then is the king accursed in mayneteyning his owne Lawes And therfore saye I that he is neyther true to GOD neyther to the king that first receiued the Pope But I shall hartely pray for such Councellours as may informe her the truth for the King and Queene if they be well infourmed wyll do well Mart. As you vnderstand then if they maynteyne the Supremacy of Rome they cannot mainteine England too Cranmer I require you to declare to the king and queene what I haue sayde and how theyr othes doe stand with the Realme and the Pope S. Gregory sayth he that taketh vppon him to be head of the Uniuersall Churche is worse then the Antichrist If any man can shew me that it is not agaynst Gods word to holde his styrrop when hee taketh his horse and kisse his feet as kinges do then will I kisse his feete also And you for your part my Lord are periured for now ye sit Iudge for the Pope and yet ye did receiue your Byshopricke of the king You haue taken an othe to be aduersary to this Realme for the Popes lawes are contrary to the lawes of the Realme Glocester You were the cause that I did forsake the Pope and did sweare that he ought not to be supreame head and gaue it to king Henry the eight that he ought to be it and this you made me to do Cranmer To this I aunswere sayd he You report me il and say not the trueth and I will proue it here before you all The trueth is that my Predecessour Byshop Warrham gaue the Supremacy to King Henry the eight and sayde that he ought to haue it before the Bishop of Rome and that Gods word would beare him And vpō the same was there sent to both the vniuersityes Oxford and Cambridge to know what the word of GOD would do touching the Supremacy and it was reasoned vpon and argued at length So at the laste both the Uniuersityes agreed and set to theyr Seales and sent it to king Henry the eight to the Courte that he ought to be supreme head and not the Pope Whereupon you were then Doctour of Diuinitye at that time and your consent was thereunto as your hand doth appeare Therefore you misreport me that I was the cause of your falling away from the Pope but it was your selfe All this was in Byshop Warrhams time and whilest he was aliue so that it was three quarters of a yeare after ere euer I hadde the Byshopricke of Caunterbury
I confessed the Masse to be blasphemye to Christes death and passion Item I confessed that in the Sacrament of the aultar Christ is not present neither spiritually nor corporally but as they vse it it is an abhominable Idoll Last of all I confessed the bishop of LondoÌ„ to be mine Ordinary After this the Bishop falling to entreating and perswasions earnestly exhorted him to reuoke his heresyes as he termed them and to refourme hymselfe vnto the Church of Rome and not to sticke so much to the literall sense of the Scriptures but to vse the interpretation of the olde Fathers To whiche Tyms aunswered I will not reforme my selfe therunto And I thank God of this day for I trust he will turne your cursinges into blessinges And furthermore asking this question he sayde And what haue you to mainteine the reall presence of Christ in the sacrament but onely the bare letter We haue quoth the bishop the catholicke church No sayd Tyms you haue the popish church of Rome for you for which you he periured and forsworne And the See of Rome is the See of Antichrist and therfore to that church I will not conforme my selfe nor once consent vnto it Then the bishop seing his constant boldnesse to be vnmoueable proceeding to his condeÌ„nation pronounced the sentence definitiue vpon him and gaue him ouer to the secular power * The condemnation of Robert Drakes After calling for Robert Drakes he vsed towardes him the like maner of exhortation that he dyd before To whom Drakes sayd As for your church of Rome I vtterly defy and deny it with all the workes thereof euen as I deny the deuill and all his workes The bishop then vsing his accustomed order of law with his like exhortations at last gaue him the like blessing that Tyms had and so charged the Shiriffe with him The condemnation of Thomas Spurge and of the other three martyrs Thomas Spurge being next demaunded if he would returne to the catholicke Church sayd as foloweth As for your church of Rome I doe vtterly deny it but to the true catholick church I am content to returne and continue in the same whereof I beleue the Church of Rome to be no part or member TheÌ„ in fine calling the rest in theyr courses and vpon the like demaundes receiuing the like aunsweres the sayd bishop gaue vnto ech of them their seueral iudgements so ridding his bloudy handes coÌ„mitted theÌ„ vnto the custody of the Shiriffes of London who sent theÌ„ vnto Newgate whither they went all most ioyfully abiding there the Lordes good time wherin they should seale this theyr fayth with the shedding of theyr bloud which they most stoutly and willingly performed the 14. daye of April as before is mentioned ⧠Letters of William Tyms ¶ To his faythfull sister in the Lord parishioner in the towne of Hockley named Agnes Glascocke THe grace mercy and peace of God our Father thorow Iesus Christ our Lord and Sauiour with the sweet comfort of hys holy and mighty spirit to the performance of his will to your euerlasting comfort be with you my deare sister Glascocke both now and euermore Amen My most deare and entirely beloued sister yea mother I may right well call you for the motherly care which you haue alwaies had for me I haue me most hartely commended vnto you giuing God most harty thanks for you that he hath geuen you so louing a hart to Christes poore Gospell his poore afflicted flocke for the same and as you haue full godly begonne so I beseech God to geue you power to goe forward in the same and neuer more to looke backe fearing neither fier neyther sworde and then I warrant you you haue not farre to runne And now my deare hart remember well what I haue taught you when I was present with you and also written being absent and no doubte we shall shortly meete agayne with a most ioyfull meeting I go vpon Friday next to the Bishop of Londons Cole-house which is the .20 daye of March where I thinke it will be harde for any of my friendes to speake with me Howbeit I trust I shall not long tary there but shortly after be caryed vp after my deare brethren and sisterne which are gone before me into heauen in a fiery chariot therefore now I take my leaue of you tyll we meete in heauen hye you after I haue tarryed a great while for you and seeing you be so long a making ready I will tarry no longer for you You shall find me merely singing Holy Holy Holy Lord God of Sabboth at my iourneyes ende Therefore nowe my deare hart make good hast and loyter not by the way â—easte nighte take you and so ye be shutte out of the gate with the foolishe virgines And now my sister in witnes that I haue taught you nothing but the truth here I write my name with my bloud for a testimoniall vnto you that I will seale the simple doctrine which I haue taught you with the rest And thus fare you well and God defend you from Antichrist and all his Ministers the false Priestes Amen These words following were written with his owne bloud Continue in prayer Aske in fayth And obteyne your desyer By me William Tyms in the Kynges Bench for the Gospell of Christ. ¶ An other letter of the sayd W. Tyms wherein he doth comforte his sister Glascocke being in greate sorrowe and repentance for going to the Masse God be mercifull vnto you pardon forgeue all your sinnes send you fayth to beleeue the same that you may be partaker of his heauenly Kingdome Amen My deare sister I haue me most hartely commended vnto you as I haue lamented your falling from God by being partaker with that Idolatrous Priest so haue I since I heard of your earnest repentance very much reioysed and also praysed almighty God for his mercy shewed vnto you in that he hath not left you to your selfe but since your denyall he hath shewed his mercy on you by looking backe on you as he did on Peter and so caused you to repent as Peter did bitterly to weepe for your sinnes where as if God had lefte you to your selfe you had runne forward from one euill vnto an other till at the length your harte shoulde eyther haue bene hardened or els you shoulde haue dispayred of the mercy of God And seeing that God hath bene so mercyfull vnto you as he hath bene bee you not vnthankefull vnto him for the same For I certyfie you that your sorrowfull hart that you haue had doth declare vnto me that God hath pardoned and forgeueÌ„ all your sinnes for the bloudshedding of that immaculate lambe Iesus Christ our Lord and Sauiour Therefore as Peter after the tyme that Christe had forgiuen him his sinne did boldly confesse Christ before all his enemies euen so my deare hart in the Lord seing that God hath so mercyfully pardoned
the sayde moste wholesom preceptes geuen vs of oure maister Christe and of hys Apostles and nowe in thys troublesome time wherein the Gospell is persecuted shewe our selues fearefull souldiours as it is manifestly declared in the Reuelation of S. Iohn where it is wrytten That the fearefull shall haue theyr parte wyth the vnbeleeuing and abhominable in the lake that burneth with fire and brimstone which is the seconde death Agayne it is wrytten in the same Booke for our warnyng Because thou art betwixt both and neither colde nor hote I wil spew thee out of my mouth Now therefore good christians these true testimonies of Gods liuely woord deepely considered and weighed let vs chiefly stand in awe of his most terrible iudgementes and be not as they that presumptuously tempt hym Lette him alwayes be our feare and dread He nowe chasteneth he nowe nourtereth vs for oure profite deliting in vs euen as a louing Father in his beloued childe to make vs perfecte and to haue vs to be partakers of his holynesse Hee nowe iudgeth vs not vtterly taking away hys euerlasting loue and mercy from vs as he doth from the malignant wicked that we should not be condemned with the wicked world but if we now refuse his moste louyng chastising and folow the worlde we must nedes haue our portion with the worlde Wide is the gate and broade is the way whych leadeth to destruction and many there be whych goe in thereat But straite is the gate and narowe is the waye that leadeth vnto life and fewe there bee that finde it O howe muche better is it to goe thys narrowe waye with the people of God then to enioy the pleasures of sinne for a time In consideration whereof let vs wythout any more slackinge and further delaies in thys greate warninge by Gods louing visitation submit our selues betime vnder hys mighty hand that he may exalte vs when the tyme is come And thus I wholely commit you to him and to the woorde of hys grace which is able to build further beseeching you most heartily to pray for me that I may be strong through the power of his might and stande perfect in all things being alwaies prepared and ready looking for the mercy of our Lorde vnto eternall rest and I will pray for you as I am most bounde So I trust he will graciously heare vs for hys promise sake made vnto all Faithfull in hys dearely beloued sonne Christe oure alone Sauioure whose grace be wyth your spirite most deare Christians for euer So be it By your Christian brother Iohn Hullier a prisoner of the Lorde Iohn Hullyer being of long time prisonner and nowe openly iudged to die for the testimony of the Lord Iesus wisheth hartely to the whole cōgregation of God the strength of his holy spirit to their euerlasting health both of body and soule I Nowe most deare Christians hauing the sweete comfort of Gods sauing health and being confirmed with hys free spirit be he only praised therefore am constrayned in my conscience thinkyng it my verye duetie to admonishe you as ye tender the saluation of your soules by al maner of meanes to separate youre selues from the companie of the Popes hirelings considering what is sayd in the Reuelation of S. Iohn by the Aungell of God touching all men The woordes be these If any man worship the Beast and his Image and receiue his marke in his forehead or in his hand the same shall drinke the wine of the wrathe of God whiche is powred into the cuppe of his wrathe and hee shall be punished with fire and brimstone before the holye Angels and before the Lambe and the smoke of their torment ascendeth vp euermore Marke well heere good Christians who is this beast and worshippers that shal be partakers of that vnspeakeable torment This beast is none other but the carnal fleshly kingdome of Antichrist the Pope with his rabble of false Prophets and Ministers as it is most manifest which to maintaine theyr high titles worldly promotions and dignities do with much cruelty daily more and more setforth and establish theyr owne traditions decrees decretalles contrary to Gods holy ordinaunces statutes lawes and commaundements and wholy repugnante to his sincere and pure religion and true woorshipping Nowe what doe they els but worshyp this Beast and his Image who after they had once already escaped from the filthinesse of the world through the knowledge of the Lorde and Sauiour Iesus Christ are yet agayne tangled therin and ouercome vsing dissimulation vnfaithfully for feare of theyr displeasure doing one thing outwardly and thinking inwardly an other so hauing them in reuerence vnder a cloke and colour to whō they ought not so much as to say God speede and adioyning themselues to the malignant congregation whych they oughte to abhorre as a den of theeues and murtherers and as the Brothel house of moste blasphemous fornicators whose voyces beynge contrary to Christes voyce if they were of his flocke they would not knowe but would flee from them as he hymselfe being the good shepeheard of our soules doth full wel in his holy gospel testify Againe what do they els I pray you but receiue the Beastes marke in theyr forheads and in theyr handes whych doe beare a faire face and countenaunce outwardly in supporting them as other do being ashamed onely to confesse Christe and hys holy Gospell But thys fainednesse and dissimulation Christe and hys Gospel will in no wise allowe Of whome it is sayd Who soeuer shall be ashamed of mee and of my woordes in thys adulterous and sinfull generation of him also shall the sonne of man be ashamed when he shal come in the glory of his father with his holy Angels Therefore sayeth almighty God by hys Prophet Malachie Curssed be the dissemblers Yee were once lyghtened and tasted of the heauenlye gifte and were become partakers of the holy Ghost and tasted of the word of God and of the power of the worlde to come And oure Sauiour Christ sayth No man that putteth hys hande to the ploughe and looketh backe is apte for the kingdome of GOD. Therefor S. Iohn the Apostle vseth this for a manyfest token that the backsliding from the true preachers of Gods woord declareth euidently that they be not of the number of them For sayeth he They went out from vs but they were not of vs for if they had bene of vs no doubt they woulde haue continued wyth vs. Surely so long as we vse dissimulation and to play on both hādes we are not in the light For what soeuer is manifest the same is light as the elect vessell of God S. Paule witnesseth Wherfore good Christians for Gods most dear loue deceiue not your selues through your own wisedom and through the wisedome of the worlde which is foolishnesse before God but certifye and stay your owne conscience with the sure truth and faithfull woord of
reuoke her selfe vnto the fellowshyp of the Catholicke faith openly protested saying I deny it to be God because it is a dumme God and made wyth mans handes Wherein the good and faithfull Martyr of Christe firmely persisting so receiued her sentence being condemned of Boner to the fire which shee wyth great constancie sustained by the grace and strength of the Lorde and dyd abide for the cause and loue of Christ. Ioane Hornes maid producted likewise to her iudgement and condemnation wyth like firmnesse and Christian fortitude declared her selfe a true Martyr and folower of Christes Testament geuing no place to the aduersary but being charged that she did not beleeue the Sacrament of Christes body and bloude to be Christe himselfe of the which Sacrament contrary to the nature of a Sacrament the aduersaries are woont to make an idoll seruice to this shee protesting openly her minde sayde as followeth If you can make your God to shed bloud or to shew any cōdition of a true liuely body then will I beleeue you but it is but bread as touching the substaunce therof meaning the matter whereof the Sacrament cōsisteth and that you call heresie I trust to serue my Lord God in c. And as concerning the Romish sea she said my Lord speaking to Boner I forsake all his abhominatiōs and from them good lord deliuer vs. From this her stable and constant assertion when the Bishop was too weake to remooue her and too ignorant to conuince her he knockt her downe wyth the butcherly axe of hys sentence And so the holy Uirgine and Martyr committed to the shambles of the secular sword was offered vp with her other felowes a burnt sacrifice to the Lord In odorem bonae fragrantiae in the sauour of a sweete and pleasant smell As touching Margaret Ellis shee likewise perseuering in her foresayde confession and resisting the false Catholicke errours and heresies of the Papistes was by the sayd Boner adiudged and condemned but before the time of her burning came preuented by death in Newgate prison departed and slept in the Lord. No lesse strength in the grace of the Lorde appeared in the other maide Elizabeth Thackuell whose hearte and minde the Lorde had so confirmed in hys truth so armed with patience that as her aduersaries could by no sufficient knowledge of Scripture conuicte her affirmation so by no forceable attempts they could remooue her confession Whereuppon shee standing to the death being in lyke sorte condemned by the sayd vnbyshoplyke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaue her life willingly and mildely for the confirmation sealing vp of the sincere truth of Gods woord The Martyrdome of three women Thomas Drowry a blinde boy and Thomas Croker Bricklayer Martyrs YEe heard a litle before of two men the one blinde the other lame which suffered about the 15. of Maye And heere is not to be forgotten an other as Godly a couple whiche suffered the like passion and Martyrdome for the same cause of Religion at Glocester of the which two the one was the blind boy named Tho. Drowrie mentioned before in the hystorie of B. Hooper whom the sayd vertuous Byshop confirmed then in the Lorde and in the doctrine of hys woorde With him also was burned an other in the same place and at the same fire in Glocester about the fifth of Maye whose name was Thomas Croker Bricklayer Concerning the which blinde boy howe long he was in prison and in what yere he suffered I am not certaine Of this credible intelligence I haue receiued by the testimonie of the Register then of Glocester named Ihon Tailer aliàs Barker that the sayde blinde boy at his last examination and finall condemnation was brought by the Officers vnder whose custodie he had remained before doctour Williams then Chauncellour of Glocester sittinge Iudicially wyth the sayd Register in the consistorie neare vnto the Southe doore in the neather ende of the Churche of Glocester Where the sayde Chauncellour then ministred vnto the sayde Boye such vsuall articles as they are accustomed in such cases and are sondry times mentioned in thys booke Amongest which he chiefly vrged the article of Transubstantiation saying in effect as followeth Chauncellor Doest thou not beleue that after the words of consecration spoken by the Priest there remayneth the very reall body of Christ in the Sacrament of the altare Tho. To whome the blinde Boy answeared No that I doe not Chauncel Then thou art an hereticke and shalt be burned But who hath taught thee thys heresie Thom. You M. Chancellor Chancel Where I pray thee Thom. Euen in yonder place Poynting with his hande and tourning towardes the Pulpet standinge vppon the North side of the Church Chancel When did I teache thee so Tho. When you preached there namyng the day a Sermon to all men as well as to me vppon the Sacrament You sayd the Sacrament was to bee receiued spiritually by fayth and not carnally and really as the papistes haue heretofore taught Chanc. Then do as I haue done and thou shalt lyue as I do and escape burnyng Tho. Though you can so easily dispense with your self and mocke with God the world and your conscience yet I will not so do Chanc. Then God haue mercy vpon thee for I will read the condemnatory sentence against thee Tho. Gods will be fulfilled The Register beyng herewith somwhat mooued stood vp and said to the Chancellor Register Fie for shame man will you read the sentence against hym and condemne your selfe away away substitute some other to geue sentence and iudgement Chanc. No Register I will obey the lawe and geue sentence my selfe accordyng to myne office And so he red the sentence condemnatory agaynst the boy with an vnhappy tongue and a more vnhappy conscience deliuering him ouer vnto the secular power Who the said v. day of May brought the said blinde boy to the place of execution at Glocester together with one Thomas Croker a Bricklayer condemned also for the like testimony of the truth Where both together in one fire most constantly and ioyfully yelded their soules into the hands of the Lord Iesus Ex testimo Io. Lond. ¶ Persecution in Suffolke Three burnt at Beckles May. 21. AFter the death of these aboue rehersed were three men burnt at Beckles in Suffolke in one fire about the 21. day of May anno 1556. Whose names are here vnder specified Thomas Spicer of Winston Labourer Iohn Deny and Edmund Poole This Thomas Spicer was a single man of the age of 19. yeres and by vocation a Labourer dwellyng in Winston in the County of Suffolke there taken in his maisters house in Sommer about or anone after the rising of the Sunne beyng in his bed by Iames Ling and Iohn Keretch of the same towne and Wil. Dauies of Debnam in the sayd Countie The occasion of his taking was for that he would not go to their popish church to heare Masse and receiue their
Idole at the commandement of sir Iohn Tirrell knight of Gippyng hall in Suffolke and certaine other Iustices there who sent both hym and them to Eay dungeon in Suffolke till at length they were all three together broght before Dunnyng then Chauncellor of Norwich and M. Myngs the Register sittyng at the Towne of Beckles to be examined And there the sayd Chancellour perswading what he could to turne them from the truth could by no meanes preuaile of his purpose Whereby mynding in the ende to geue sentence on them he burst out in teares intreatyng them to remember themselues and to turne agayne to the holy mother church for that they were deceiued and out of the truth and that they should not wilfully cast away thēselues with such like wordes Now as he was thus labouryng them and semed very loth to read the sentence for they were the first that he condemned in that dioces the Register there sittyng by beyng weary belike of tarying or els perceiuyng the constant Martyrs to be at a point called vpon the Chauncellour in hast to ridde them out of the way and to make an ende At which wordes the Chauncellour read the condemnation ouer them with teares and deliuered them to the secular power ¶ Their Articles THe Articles obiected to these and commonly to all other condemned in that Diocesse by Doctor Hopton Bishop of Norwich and by Dunnyng his Chauncellor were these 1. First was articulate agaynst them that they beleeued not the Pope of Rome to bee supreme head immediately vnder Christ in earth of the vniuersall Catholike Church 2. Item that they beleeued not holy bread and holy water ashes palmes and all other lyke ceremonies vsed in the Churche to be good and laudable for stirring vp the people to deuotion 3. Item that they beleeued not after the wordes of consecration spoken by the Priest the very naturall body of Christ and no other substance of bread and wine to be in the sacrament of the Altar 4. Item that they beleeued it to be Idolatry to worship Christ in the Sacrament of the Altar 5. Item that they tooke bread and wine in remembrance of Christes Passion 6. Item that they would not follow the Crosse in procession nor be confessed to a Priest 7. Item that they affirmed no mortall man to haue in himselfe free will to do good or euill For this doctrine and articles aboue prefixed these three as is aforesayd were condemned by Doctor Dunning committed to the secular power Syr Iohn Sylliard being the same tyme hyghe Sheriffe of Northfolke and Suffolke And the next day following vpon the same they were all burnt together in the sayd towne of Beckles Whereupon it is to be thought that the writte De comburendo was not yet come downe nor could not be the Lord Chaunlour Bish. Heath being the same time at London Which if it be true then it is playne that both they went beyond their Commission that were the executioners also the Clergy which were the instigatours thereof cannot make good that they now pretend saying that they did nothing but by a lawe But this let the Lord finde out when he seeth his tyme. In the meane tyme while these good men were at the stake had prayed they sayd there beliefe and when they came to the reciting of the Catholicke Church Syr Iohn Silliard spake to them That is well sayd Syrs quoth he I am glad to heare you say you do beleeue the Catholicke Church That is the best word I heard of you yet To which his sayinges Edmund Pole aunswered that though they beleeue the Catholicke Churche yet doe they not beleeue in their Popish Church which is no part of Christes Catholicke Churche and therefore no part of their beliefe When they rose from prayer they all went ioyfully to the stake and being bounde thereto and the fire burning about them they praysed God in such an audible voyce that it was wonderfull to all those which stoode by and heard them Then one Robert Bacon dwelling in the sayd Beckles a very enemye to Gods truth and a persecutour of his people being there present within hearing thereof willed the tormentours to throw on fagots to stoppe the knaues breathes as he termed them so hotte was his burning charitye But these good men not regarding there malice confessed the truth and yelded their liues to the death for the testimony of the same very gloriously ioyfully The which their constancye in the lyke cause the Lord graunt we may imitate and follow vnto the ende Whether it be death or lyfe to glorifye the name of Christ Amen And forasmuch as we haue here entred into the persecution of Northfolke and Suffolke it commeth therefore to minde by occasion hereof brieflye to touche by the way some part for the whole matter cannot bee so exprest as it was done touching the troubles of the towns of Winson and Mendlesam in Suffolke raysed and stirred by the sayd Syr Iohn Tyrrell other Iustices there of the lyke affinitye The summe and effecte of which briefly is thus signifyed to me by writing * The persecution in the Townes of Winson and Mendlesam in Suffolke BY the procurement of Syr Iohn Tyrrell Knight and other of his Colleagues there were persecuted out of the Towne of Winson in Suffolke these persons hereafter following Anno. 1556. Maistresse Alice Twaites Gentlewoman of the age of three score yeres and more and two of her seruaunts Humfrey Smith and his wyfe William Katchpoole and his wyfe Iohn Maulyng and his wyfe Nicholas Burlingham and his wyfe And one Rought and his wyfe Such as were persecuted and driuen out of the towne of Mendlesam in the Countie of Suffolke Symon Harlstone and Katherine his wife with his fiue children William Whitting and Katherin his wife Thomas Dobson and his wife Thomas Hubbard and his wife Iohn Doncon and his wife his maide William Doncon Thomas Woodward the elder One Konnoldes wife A poore widow One mother Semons maide Besides those that were constrained to do against their conscience by the helpe of the parishe Priest whose name was sir Iohn Brodish ¶ These be the chiefest causes why those aboue named were persecuted FIrst they did hold and beleeue the holy word of God to be the sufficient doctrine vnto their saluation Secondly they denied the Popes vsurped authoritie and did hold all that church of Antichrist to be Christs aduersaries And further refused the abused sacraments defied the masse and all popish seruice and ceremonies saying they robbed God of his honour Christ of his death and glory and would not come at the Church without it were to the defacyng of that they did there Thirdly they did hold that the ministers of the church by Gods word might lawfully marry Fourthly they helde the Queene to be as chiefe head and wicked rulers to bee a great plague sent of God for sinne c. Fiftly
the which I truste will be shortly O hasten it good Lorde and shorten these sorrowfull and sinfull dayes for thy great mercies sake Farewell my deare and faithfull louing brother The Lorde defende keepe and preserue you from the power of youre enemies visible and inuisible and sende vs a most ioyfull and merry meeting here or elswhere as it shall please his goodnes to appoynt vs. In the meane space I shall most earnestly desire you to pray for me for I neuer had more neede in my life and doubtles you shall neuer want my poore prayer if it shall please God to accept the prayer of so sinnefull a wretch as I am The Lord impute not my sinnes to me for Iesus Christes sake vnto whose most mercifull defence I do most hartily commit you The blessing of God be with you now and euer Amen I pray you doe my most hartye commendations vnto M. Iohn Glouer I doe not forget him in my dayly prayers and I trust he doth remember me Your poore brother alwayes mindefull of you in my prayer Iohn Careles prysoner abiding Gods pleasure ¶ To my deare brother Harry Adlington prisoner in the Lolardes Tower THe euerlasting peace of God in Iesus Christe the continuall ayde strength ioy and comforte of his moste pure holye and mightye spirite with the increase of faythe and liuely feelyng of hys mercies be most effectuously wrought in your hart my deare and faythfull louing brother Adlington and in the hartes of all your other godly prison fellowes to the full finishing of that good worke which the Lorde hath most graciously begonne in you that the same may bee to the settyng foorth of his glorye the commoditie of his poore afflicted Churche and to your owne eternall ioy and comfort in in him Amen My most deare and faythfull louing brother in oure Lorde I withall the reste of my louing brethren here with me doe moste humbly and hartily commend vs vnto you with al faithfull remembraunce of you in our dayly prayers geuing GOD earnest thankes on your moste happy behalfe for that hee hath geuen you suche hartye boldnes and Christian constancie in the faythfull confession of his euerlasting veritie Blessed bee GOD for thee my dearely beloued brother whiche hathe vouched thee worthy of so great dignitie as to suffer for his sake and settyng foorth of his glory Oh glad in hart mayest thou bee to whom it is geuen not onely to beleue in thy Lord and Christ most liuely but also to suffer for his sake as one of his seely sheepe appointed to the slaughter Bee of good comfort therefore my good brother for your callyng vnto the Crosse of Christ was after a marueilous sorte Surely it was onely the Lordes appointement and therefore hee will well performe his owne worke in and vpon you to the great magnifying of his glory and comfort of your brethren whose hartes are mightely refreshed to heare how hartely you haue behaued your selfe hetherto This present day I receaued a Letter from you at the readyng whereof my brethren and I were not a little comforted to see your conscience so quieted in Christ and your continuaunce so stedfast in him whiche thynges be the speciall giftes of GOD not geuen vnto euery man but to you his deare dearelyng electe and chosen in Christ and such as you bee And where as you doe require to knowe my simple mynde concernyng your aunswere vnto Doctour Story and the Chauncelour truely I say you did aunswere them very well for there are but two Sacramentes in deede that is to say the Sacrament of Baptisme and the Sacrament of the body and bloud of Christ as you haue full well aunswered them praysed be GOD for his good giftes who chuseth the weake to confounde the strong and the foolishe to confounde the worldly wise If when you come before them agayne they doe aske you what a Sacrament is say you that a Sacrament beyng ministred accordyng to Christes institution is a visible signe of an inuisible grace and hath the promise of GODS mercy annexed vnto it auaylable to all such as doe worthely receaue it and not vnworthely worshyppe it as they would haue vs to doe contrary to GODS commaundement And these properties belongyng to Christes true Sacramentes can not bee applyed vnto any one of those fiue Sacramentes whiche they haue inuented of their owne brayne since Antechrist began to reigne to blinde the people withall I perceiue deare hart that vppon Friday they doe entend to condemne you and to geue you your iudgement Therefore I thinke they will haue no great reasonyng with you but bidde you aunswere them directly either yea or nay to all such thynges as they haue to charge you withall whiche they haue gathered of you since you came into their cruell handes But if they will needes make many wordes with you because you are but a simple man and therefore perchaunce they will be the busier with you to trouble you with many questions to comber your knowledge and then seeme to triumph ouer you and that truth that you do hold if I say they do this as perhappes for some euill purpose they will then bee you so playne and as short as you cā saying roundly vnto them these or such like wordes as nigh as you can Be it knowen vnto you that I in all pointes doe beleeue as it becommeth a true Christian and as I haue bene truely taught in the dayes of that good Kyng Edwarde of such godly Preachers and Prophetes sent of GOD as haue sealed their doctrine with their bloud from whom I will dissent in no poynt for I am a poore man without learnyng but am commaunded of GOD to folow the counsell of his constant Preachers and so doe I entend to doe GOD geuyng me grace and assistaunce thereto As for you I knowe you to bee none of Christes shepeheardes but rauenyng Wolues whiche come to kill and scatter the flocke of Christ as the Lorde sayd you should and doth will vs to beware of you and your poysoned doctrine biddyng vs to iudge you accordyng to your fruites whereby all men may see and knowe what you be that will not be wilfully blind But the good shepeheardes haue geuen their liues for the defence of Christes flocke and I am commaunded to folowe their faythfull and Godly example and to confesse with them one trueth euen to the fire if GOD shall see it good and this as a true Christian I haue hetherto done and hence foorth by GODS grace entend for to doe And if for the same GOD shall suffer you to take awaye my lyfe as you haue done theirs I am contented therewith his will be done for that onely is good But of this bee you sure the Lord will shortly call you to accompt for all the innocent bloud that is shedde within this Realme whiche you haue brought into a most woefull case and made many a heauie hart in the same and moe I perceaue you
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
benefites not only for your election creation redemption and preseruation but also for his other temporal gifts wherwith he hathe indued you amongst the which the chiefe and moste excellent is as testifieth the holy Ghost your good godlye and faithfull louynge husbande For as the wise man sayeth Goods and possessions may come to a man by the death of his frendes but a good wife is the gift of God which the Lord will geue for a good portion to suche as feare him And the like is of a good husband as the Lord hathe nowe geuen you praised be his name therfore He hath not geuen you an ignorant froward churlish brawling wastfull rioting dronken husband wherwith he hath plagued many other as he myght also haue done you but he hath geuen you a moste godlye learned gentle louing quiet patient thriâ—tye diligent sober husband by whom he wil nourish cherish kepe and defend you instructe and teach you yea care and prouide for you and your childreÌ„ the which he wil also by him geue you such things as be necessary for you He hath not dealt so with euery body and yet he hath done this and much more for you my deare sister wil therto increase ioy and loue betwene you For as he delighteth in the loue godly agreement of man and wife together so is it he only that maketh them and all the whole houshold to be of one mind Vnto the which his gracious work he requireth your diligence and will vse you as his instrument and meane the more effectuously to accomplish the same And therefore I nowe require you to obserue this my simple counsel the which I haue here wrytten as a testimonial of my good will towardes you because I thinke in this life I shall neuer more see you Nowe as I haue shewed you how you shoulde be thankefull vnto God for his good giftes so I exhort you and as much as in me lieth charge you to be euermore thankfull vnto your deare louing husband who hath geuen him selfe vnto you whych is a more precious iewel in the Church of God then perchance you are yet aware of Thincke your selfe vnwoorthy to be matched with suche an instrument of God and also reuerence euermore the gifts of God in him and seeke with true obedience and loue to serue him in recompence of his true painful hart towards you Be lothe in any wise to offend him yea rather be carefull diligent to please him that his soule maye blesse you If at anye time you shall chaunce to anger him or to doe or speake anye thing that shall grieue him see that you neuer rest vntill you haue pacified him and made him merry againe If at any time he shall chance to blame you without a cause or for that you can not doe therewith whiche thyng happeneth sometimes of the best men liuing see that you beare it paciently and geue hym no vncomely or vnkinde woorde for it but euer more looke vppon him wyth a louing and chearefull countenaunce and rather take the fault vppon you then seeme to be displeased Be alwaies mery and chereful in his company but not with too muche lightnesse Beware in any wise of swelling powting or lowring for that is a token of a cruel and vnlouing heart except it be in respect of sinne or in the time of sickenesse Be not sorowful for any aduersity that God sendeth but beware that nothing be spilte or goe to waste through your negligence In any wise see that you be quicke and cleanly about his meat and drinke and prepare him the same according to his diet in due season Goe cleanely and wel fauouredly in your apparel but beware of pride in any wise Finally in woord and deede shewe your selfe wise humble merry and louing towardes him and also towardes suche as he doeth loue and then shall you leade a blessed life I could speake of many things the whiche I haue learned and prooued true by experience but I knowe that you will doe in all thyngs muche better then I can teache you because you haue that annoynting that teacheth you all thyngs who hath also geuen you an heart to obey and serue hym Yet I trust you will not be offended for this whych I haue wrytten but rather accept my good will towardes you whom I loue in the Lord as well as I do my daughter Iudith Thus as mine owne soule I commende you bothe to God desiring him to blesse you with all maner of spirituall blessings in heauenly thinges and also wyth the dewe of heauen and fatnesse of the earth that in all thynges you maye be made ryche in Iesus Christe our Lorde and onely Sauiour The Lorde increase and blesse the fruite of your bodyes that your children maye stande rounde about your table thicke fresh and lustie lyke the Oliue braunches God geue you both a long life that you maye see and blesse your childrens children vnto the third and fourth generation and teach them the true feare and loue of God and that faith for the which they shal be accepted in his sight God lette you see the prosperitie of Syon for whose lying in the dust let your hearts mourne The Lorde make perfecte your loue together in hym and alwaies encrease the same and bryng you bothe in peace to your graues at a good age And nowe I bid you bothe moste heartely farewell and I thinke I shall now take my leaue of you for euer in this life I beseeche you both to aide me with your continuall prayers as I wil not forgette you in mine that I may haue a ioyfull victorie through Iesus Christ To whose most mercifull defence I doe moste heartely for euer commende you to be kepte vnblameable vntill hys comming The which I beseeche him to hasten for his mercies sake Your owne vnfainedly Iohn Careles prisonner of the Lord. Heere endeth the Letters of Iohn Careles The hystorie and Martyrdome of a learned and vertuous yonge man called Iulins Palmer sometime fellow of Magdalene Colledge in Oxford with two other Martyrs to wit I. Gwin and Thomas Askine burned together in Newberie at a place there called the Sande pittes THe same moneth of Iuly in which Careles as before is declared was released out of prison by death in short time after about the 16. day of the sayd moneth of Iuly suffered these 3. godly and constante Martyrs aboue mentioned at Newbery in which number was Iulins Palmer sometime student and fellowe of Magdalene Colledge in Oxford and afterwardes Schoolemaister in the towne of Reading Concerning whose storie and Martyrdome here foloweth although not so much as he deserueth to be sayde yet so much as sufficiently may set foorth the great woorking of God in this yong man Iulins Palmer AS all Gods woorkes are wonderous in calling of all sorts of men to confirme hys truth and to beare witnesse vnto his assured and infallible woord which the aduersaries
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
time out she intended no lesse but honestly to be brought to bed and to nurse vp her childe neither caryng for shame of the world nor fearyng anye sclaunder to the Gospell Whereby may be argued that no suche intent of murder was euer in her thoughte For how is it like that shee whiche had gone so longe with childe almost to the full time of her deliueraunce neuer thought nor wrought any hurt to the infant al that while shoulde nowe goyng to her owne death mynde more hurte to her childe then she did before hopyng her selfe to liue Secondly how knoweth M.H. to the contrarye but that she was knowne in the towne to be with childe and went boldly abroad without note of any shame before the time she came in trouble Whiche being true shame then could be no cause why she should conceale her child more now after her condemnation then she did before she was condemned Thirdly admitte the case it was not knowne before what aduauntage thereby should ryse to her beyng nowe appoynted to dye by concealing her being with childe She should haue eschued sayth M.H. the publike shame and obloquie of the worlde in that none should haue knowen her to be with childe First what shame was it for a maryed wife to be noted to be with childe Agayne what gayne had that bene to her to auoyde the shame and fame of the world which hadde not to liue in the worlde being now condemned to dye Fourthly how is it like that for shame shee meant to conceale that from the world which both knew she shuld not liue in the worlde and also suffer that kinde of death whereby her childe could not be hidden from the sight of the worlde though she had gone about her self neuer so much to conceale it Fiftly how is it to be thought that any woman going to suche a sharpe punishment of fire to bee consumed would let for any worldly shame to reschue her owne life from so bitter torment at least so long as she might beside the safegard also of her childe if by any meanes she hadde knowne any remedy Sixtly for so much as M. Harding doth so haynouslye charge her with the wilfull murdering of her owne naturall childe let all indifferente consciences thys consider with themselues what was the cause that moued her so willinglye to recant as shee did but partly to saue her owne life and especially the poore innocent Whereby it is manifest to be vnderstanded what a motherly affection she had to saue her infant if the fathers of the spiritualtie had not bene so cruell agaynst all order of law to cast both her and her childe away all this her sayd recantation not withstanding Seuenthly and lastly when M.H. hath inueyed al that euer he can agaynst this poore Perotine yet is all the same but a by matter from this principall purpose pretented supposing thereby through his deprauing of her to iustifie and excuse the Pope holye Clergy which wrought her death Which will not bee For what soeuer her lyfe was besides yet for so much as the cause of her death condemnation was neither for their whoredome nor murder but onely and merely for Religion whiche deserued no death I therefore hauing in my story no further to deale as I sayd before so doe I say agayne that the cause of her condemning was wrongfully her deathe was cruell the sight of the babe was ruefull the proceding of the Iudges was vnlawfull the whole story is pittifull and of al thys the priestes and Clergye were the authors principall All which being considered and well expended M.H. I trust may stand sufficiently contented Or if hee thinke murder to be a thing whiche ought not as it ought not in deede lightly to bee passed ouer let him then finde out murder where it is and tell vs truely without affection of partialitie where the true murder lyeth whether in the poore woman whiche together with her childe was murdered or in them which without all law and conscience brought them both to death Briefly and finally to conclude with this manne what soeuer the woman was she is now gone To bite so bitterly agaynst the dead it is little honesty And thoughe the accusation had in it some truth yet this accusatiō here needed not Now the same being false it is to much vnmercifull At least being doubtfull and to him vnknown charytie would haue iudged the best Humanitie woulde haue spared the dead And if he coulde not foorde her his good word yet he might haue left her cause vnto the Lord whiche shall iudge bothe her and him To pray for the dead he findeth in his Masse but to backbite the dead he neyther findeth in his Masse Mattens nor Euensong And no doubt but in hys Dirige commendations he commēdeth many one lesse deseruing to be commēded then this woman let Catholicke affection be set aside And thoughe the merites of her cause deserued not his commendations yet did she neuer deserue at M. Hardinges handes to geue her suche a Kyrieleson as they saye after her departure Cruelty she suffered enough aliue thoughe M. H. hadde not added this cruell inuectiue to her former afflictions wherein notwithstanding he hurteth not her but hurtethe peraduenture himself neither so much destaineth her honesty as he blemisheth his owne It hath bene the maner of learned men in time past with theyr defending oration euer to be more ready then to accuse And if they dyd at anye tyme accuse yet neuer but enforced neyther did they accuse any but such onely as were aliue and that neyther but in such matters wherein eyther the common wealth or themselues were vehemently touched Now if this greue hym so greatly that in my storye I haue termed her to be a martyr let him consider the cause wherfore she suffered which was neyther for felony murder nor whoredome but onely for the religion in K. Edwardes time receaued and when hee hath confuted that religion I shall crosse her out of the booke and fellowship of Martyrs In the meane time my exhortation shall be this to M. Harding First that if he will needes become a writer in these so furious and outragious dayes of ours he will season hys veyne of writing with more mildenes and charitie not to geue such example of rayling to others Secondly that hee will moderate hys iudging condemning of other with more equitie and indifferencie and not to be so rash and partiall For if shee be to be accompted a murderer which so carefully went about by recantation to saue both her selfe and her childe from the fire what is to be sayd of them which condemned her so cruelly and caused both her and the infant to be burned notwithstanding that she for safegard of theyr lyues had as I sayd recanted And yet so partiall is hee that in all this inuectiue crying out so intemperately agaynst the woman and the childe that
I am no hereticke Cooke Yes quoth he For M. Read told me that then wast the rankest hereticke of all them in the Kynge◠Benche Iackson I sayd I knew him not Cooke No quoth he Yes hee examined thee at the kinges Benche Iackson I aunswered him and sayd he examined fiue other but not me Cooke Then answer me what sayest thou to the blessed sacrament of the Aultar tell me Iackson I answered it is a diffuse question to aske me at the first dash you promising to deliuer me Cooke What an hereticke is this quoth he Iackson I sayd it is easier to call a man hereticke then to proue him one Cooke Then he sayd what Church art thou of Iackson What church quoth I I am of the same church that is builded on the foundation of the Prophetes the Apostles Iesus Christ being the head corner stone Cooke Thou art an hereticke quoth he Iackson Yea quoth I how can that be seeing that I am of that Church I am sure that you will not say that the Prophetes and Apostles were heretickes Cooke No quoth he But what sayst thou to the blessed sacrament of the Aultar agayne Tell me Iackson I aunswered hym and sayde I finde it not written Cooke No quoth he Keeper away with him Iackson Yet I taryed there longe and did talke wyth hym and I said Sir I can be content to be tractable and obedient to the word of God Cooke He aunswered and sayde to me that I knewe not what the word of God meant nor yet whether it wer true or not Iackson I aunswered and sayd to hym yes that I do Cooke Wherby quoth he Iackson Hereby sayde I. Our sauioure Christ sayth Searche the Scriptures for in them you thinke to haue eternall lyfe For they be they that testifie of me Cooke This is a wise proofe quoth hee Iackson It is so quoth I What say you then to these wordes that the Prophet Dauid sayd What soeuer hee be that feareth the Lord he will shewe him the way that hee hathe chosen his soule shall dwell at ease and his seede shall possesse the land The secretes of the Lorde are amonge them that feare hym and he sheweth them his couenaunt c. Cooke Well quoth he you shall bee ridde shortly one way or other Iackson Thē I said to him my life lyeth not in mans handes therefore no man shall do more vnto me then god will suffer him Cooke No quoth he Thou art a stubborne naughty fellow Iackson You cannot iudge of me quoth I excepte you did see some euill by me Cooke No quoth he Why may not I iudge thee as well as thou and thy fellowes iudge vs and call vs Papistes Iackson Why quoth I that is no iudgement but Christ sayth If you refuse me and receiue not my worde you haue one that iudgeth you The word that I haue spokē vnto you now shall iudge you in the last day Cooke I pray thee tell me who is the head of the congregation Iackson I aunswered and sayd Christ is the head Cooke But who is head in earth Iackson I sayd Christ had members here in yearth Cooke Who are they quoth he Iackson They quoth I that are ruled by the worde of God Cooke You are a good fellow quoth he Iackson I am that I am quoth I. Cooke Then he sayd to my keeper haue him to prison agayne Iackson I am contented with that quoth I and so we departed I aunswered no further in this matter because I thought he shoulde not haue my bloud in a corner But I hope in the liuing God that when the time shall come before the congregation I shall shake theyr building on an other maner of fashion For they build but vpon sande and their walles be daubed with vntempered morter and therefore they cannot stand long Therefore good brothers and sisters be of good cheare for I trust in my God I and my other prison fellowes shall goe ioyfully before you praysing God most hartily that we are coūted worthy to be witnesses of his truth I pray you accept my simple aunswere at this time commyttyng you vnto God Of this Iohn Iackson besides this his foresayde aunsweres and examination before Doctor Cooke one of the Commissioners no more as yet came vnto our handes ¶ The examination of Iohn Newman Martyr which is to be referred to his story before pag. 1683. IOhn Newman was first apprehended in Kente dwelling in the towne of Maydestone and there was examined before D. Thornton Suffragan and others at Tenterden From thence he was brought to Boner and there condemned with M. Denley and Pachyngham and burned at Saffron Walden as is before storyed But because his examinations and aunsweres before the Suffragan came not then to my handes I thought here in this place to bestow them rather then they shuld vtterly be suppressed And first what his aunswere was by writing to the sayd Suffragan after his apprehension you shall heare by the tenour of his owne wordes as follow IT may please you to vnderstande that for the space of all the time of king Edwardes raigne we were dilligently instructed with continuall sermons made by such men whose faythe wysedome learning and vertuous liuing was commended vnto all men vnder the kinges hande and seale and vnder the handes of the whole Counsell These men taught dilligently a long tyme perswading vs by the allegations of Gods word that there was no transubstantiation nor corporall presence in the sacrament Their doctrine was not beleued of vs sodainly but by their cōtinuall preaching and also by our continuall prayer vnto god that we might neuer be deceiued but if it were true that GOD would incline our hartes vnto it and if it were not true that wee might neuer beleue it We wayed that they laboured with Gods word and we asked the aduise of our frendes neyther could wee finde that they preached false doctrine We considered also as wee did learne that the kinges Grace and his Counsell and the most part of al the whole realme beleued as they taught because no man preached the contrary Also we knowe that the preachers were commaunded by the king and the lawes of the Realme to preach vnto vs such doctrine as was to the authoritie of Gods word agreable and no other And by their dilligent setting forthe of it by the kinges commaundemente and the whole consent of the whole Counsell and by the authoritie of the Parliament we embrased it and receiued it as a very infallible trueth taught vnto vs for the space of vii yeares Wherefore vntill such time as our consciences are otherwise taught and instructed by Gods word we cannot with safegard of our consciences take it as manye suppose at this time And we trust in God that the Queenes mercifull highnesse neither yet her most honourable Counsell will in a matter of fayth vse compulsion nor violence because faythe is the gift of God and commeth not of man
of diuine seruice 13 Item if there be any that doe practise or exercise any artes of Magike or Necromancy or do vse or practise any Incantations Sorceries or witchcraft or be vehemently suspected therof 14 Item whether any be maried in the degrees of affinity or consanguinitye prohibited by the Lawes of holye church or that do mary the banes not asked or do make any priuy contractes 15 Item whether in the time of Easter last any were not confessed or did not receiue the blessed sacrament of the aultar or did reuerētly behaue themselues in the receiuing thereof 16 Item whether any do keepe any secret conuenticles preachinges lectures or readinges in matters of religion contrary to the lawes 17 Item whether any do now not duly keep the fasting and embring dayes 18 Item whether the aultars in the Churches be consecrated or no. 19 Item whether the Sacrament be caryed deuoutly to them that fall sicke with light and with a little Sacring Bell. 20 Item whether the common scholes be well kept and that the scholemaisters be diligent in teathing and be also Catholicke and men of good and vpright iudgemēt that they be examined and approued by the Ordinary 21 Item whether any do take vpon them to minister the goodes of those that be dead without authority from the Ordinary 22 Itē whether the poore people in euery parish be charitably prouided for 23 Item whether there do burne a Lampe or a Candle before the sacramēt And if ther do not that then it be prouided for with expedition 24 Item whether infantes children be brought to be confirmed in conuenient time 25 Item whether any do keepe or haue in theyr custody any erroneous or vnlawfull bookes 26 Item whether any do withhold any mony or goodes bequeathed to the amending of the high wayes or any other charitable deede 27 Item whether any haue put away theyr wyues or any wiues do withdraw thēselues from theyr husbandes being not lawfully diuorced 28 Item whether any do violate or breake the sondaies and holy dayes doing theyr daily labors exercises vpon the same 29 Item whether the Tauernes or Alehouses vpon the sondayes and holy dayes in the time of Masse matins and Euensong do keepe open theyr doores and do receiue people into theyr houses to drink and eat and therby neglect theyr dueties in comming to the church 30 Item whether any haue or do depraue or contemne the authority or Iurisdiction of the Popes holynes or the See of Rome 31 Item whether any Minstrels or any other persons do vse to sing any songes against the holy sacramēts or any other the rites and ceremonies of the church 32 Itē whether there be any hospitals within your parishes whether the foundations of them be duely truly obserued and kept And whether the charitable contributions of the same be done accordingly 33 Item whether any goodes plate iewels or possessions be taken away or withholden from the sayd Hospitals and by whom ¶ A History of tenne Martyrs condemned and burned within the Dioces of Caunterbury for the testimony of Iesus Christ and trueth of his Gospell MEntion was made a little before of the persecution in Kent pag. 1860. Where we declared that fiftene were in the Castle of Canterbury imprisoned and cōdemned for Gods word Of the which fiftene moreouer we shewed declared fiue to be famished vnto death within the said castle and buryed by the high waye about the beginning of Nouember The other tenne in the first month of the next yeare folowing which was the yeare of our Lord. 1557. were committed vnto the fire and there cōsumed to ashes by Thornton called Bishop or Suffragane of Douer otherwise called Dicke of Douer and by Nicholas Harpsfield the Archdeacon of the sayd Prouince The names of these tenne godly and Christian Martyrs be these Iohn Philpot of Tēterden W. Waterer of Bedingden Stephen Kempe of Norgate W. Haye Hythe Thomas Hudsonne of Salenge Mat. Bradbridge of Tenterden Thomas Stephens of Bedingden Nich. Finall of Tenterden W. Lowicke of Crābroke W. Prowting of Thornhā What the ordinarye articles were commonly obiected to them of Canterbury Dioces is before rehearsed Pag. 1672. saue onely that to some of these as to them that folowed after as the time of theyr persecution did growe so theyr articles withall did encrease to the number of two twenty conteining such like matter as serued to the mainteinaunce of the Romish See To these articles what theyr answeres were likewise needed here no great rehearsall seeing they all agreed together though not in the same fourme of woordes yet in much like effecte of purposes first graunting the Churche of Christ and denying the Church of Rome denying the seuen Sacramentes refusing the Masse and the hearing of Latine Seruice praying to Saynctes iustification of works c And though they did not al answere vniformely in some smaller thinges as theyr learning serued them yet in the most principall and chiefest matters they did not greatly discord c. ¶ The burning of sixe Martyrs at Caunterbury Of these tenne Godly Martyrs of Christe sixe were burned at Canterbury about the fiftene of Ianuary that is Kempe Waterer Prowting Lowike Hudson and Haye Other two that is Stephēs and Philpot at Wye about the same moneth Other two which were Finall Bradbrige were burned both together at Ashford the xvj of the same The next moneth folowing whiche was Februarye came out an other bloudy Commission from the king and Queene to kindle vp the fire of persecution as though it were not hoate enough already the contentes of whiche Commission I thought here not to pretermit not for lack of matter whereof I haue too much but that the Reader may vnderstand how kinges princes of this world like as in the first persecutions of the primitiue Church vnder Ualerianus Decius Maximian Dioclesian Licinius c. so now also in these latter perillous dayes haue set out all theyr maine force and power with lawes policy authorit to the vttermost they coulde deuise agaynst Christe and his blessed gospel And yet notwithstāding al these lawes constitutions Iniunctions and terrible proclamations prouided agaynst Christ and his Gospell Christ yet styll continueth his gospel florisheth truth preuaileth kings and Emperors in their owne purposes ouerthrown their deuises dissolued theyr counselles confounded as exāples both of this of all times ages do make manifest But now let vs heare the intent of this Commission in tenor as foloweth ¶ A bloudy Commission geuen forth by King Philip and Queene Mary to persecute the poore members of Christ. PHilip and Mary by the grace of God king Queene of England c. To the right reuerend Father in God our right trusty welbeloued Counsellour Thomas B. Elye and to our right trusty welbeloued Williā Windsore knight L. Winsore Edw. North knight L. North and to our trusty welbeloued Counsellours Io.
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
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
her first comming into this place she did greuously bewaile with great sorrowe lamentation and reasoned with her selfe why her Lorde God did with his so heauy iustice suffer her to be sequestred from her louing fellowes into so extreeme miserie In these dolorous mournings did shee continue til on a night as shee was in her sorrowful supplications in rehearsing thys verse of the Psalme Why arte thou so heauie O my soule And againe The right hande of the most highest can chaunge all shee receiued comforte in the middest of her miseries And after that continued very ioyfull vntill her deliuerie from the same About the 25. day of March in the yeare of our Lorde 1557. shee was called before the Bishop who demaunded of her whether shee would nowe goe home and go to the church or no promising her great fauour if she woulde be reformed and doe as they did To whom she answered I am throughly perswaded by the great extremitie that you haue already shewed me that you are not of God neither can your doings be godly and I see sayeth she that you seeke my vtter destruction shewing how lame she then was of cold taken for lacke of foode while she lay in that painful prison whereby shee was not able to mooue her selfe without great paine Then did the bish deliuer her frō that filthy hole and sent her to Westgate whereas after she had bene changed and for a while ben cleane kept her skin did wholy so pill scale off as if she had bene with some mortal venome poysoned Heere she continued till the latter end of Aprill At which time they called her before them and with others condemned her committing her then to the prisone called the Castle Where shee continued till the slaughter daye which was the 19. day of Iune when by terrible fire they tooke away her life When she was at the stake she cast her handkerchiefe vnto one Iohn Bankes requiring him to kepe the same in the memorie of her and from about her middle she tooke a white lace which she gaue to the keeper desiring him to geue the same to her brother Roger Hall and to tell hym that it was the last band that she was bound with except the chaine A shilling also of Phillip and Mary shee tooke foorth which her father had bowed and sent her when shee was first sent to prison desiring that her said brother should with obedient salutations render the same to her father againe shew him that it was the first peece of mony that he sent her after her troubles begon which as shee protested she had kept now sent him to do him to vnderstand that shee neuer lacked money while shee was in prison With this Alice Benden were burned also the residue of the other blessed Martyrs aboue named being seuen in number Who being brought to the place where they shuld suffer for the Lordes cause at Canterbury vndressed them selues ioyfully to the fire and being ready thereto they all like the communion of Saints kneled downe and made their humble praiers vnto the Lorde with such zeale and affection as euen the enemies of the Crosse of Christ coulde not but like it When they had made inuocation together they roase and went to the stake where being compassed with horrible flames of fire they yeelded their soules and liues gloriously into the handes of the Lord. The burning of seuen Martyrs at Caunterburie The troubles and examinations of Mathew Plase VNto these holy martyrs of Kent aboue specified wher of seuen suffered at Maidstone and seuen at Canterb. I thought not vnmeete heere also to be adioyned the examination of Mathew Plase a Weauer of the same Countie of Kent and a faithful christian Who being apprehended and imprisoned likewise for the testimonie of a good conscience in the Castell of Canterbury was brought to examination before the Bishop of Douer and Harpsfield the Archdeacon as here is to be red and seene The examination and answeres of Mathewe Plase Weauer of the Parish of Stone in the Countie of Kent before Thornton Bishop of Douer Harpesfield Archdeacon Collins Commissarie other Inquisitours An. 1557. FIrst when I came before the bishop he asked me whether I were not of that Dioces and where I dwelt for that was my first Article Ans. I aunsweared I was of the Parishe of Stone in Kent and subiect vnto the King Queene of England Bish. Then he sayd I was indicted by xij men at Ashford at the Sessions for heresie Auns I sayd that was sooner sayd then prooued Bish. Then he sayde it was the truthe that he had spoken to me for he had whereby to prooue it Auns Then I desired him to let me heare it and I would answere to it Bish. But he sayd he would not so do but I should aunswere to my Article yea or nay Auns I said he could not for I was not at Ashforde and therfore he had nothing to lay to my charge But nowe I perceiue you goe about to lay a net to haue my bloud Arch. After many woordes betwixt the bishop and me the Archdeacon said peace peace we do not desire thy bloud but we are glad to heare that thou art no hereticke wyth many flattering woordes and said yet I was suspected of heresie and if I woulde be content to confesse howe I did beleeue as concerning those Articles they woulde gladly teache me Auns But I sayd I did not so thinke for I talked wyth one of your doctors and after long talke he would nedes know how I did beleeue in the Sacrament and I recited vnto him the text and because I would not make him an exposition he would teach me nothing yet I praied hym for my learning to wryte his minde if it were the truth I would beleeue him and this I did desire him for the loue of God but it would not be Arch. Then sayd he it was not so he durst sweare vpon a booke Auns I sayd it would be so prooued Arch. Then he stoode vp with a long processe and sayd he would tell me the truth and was sure that the same Doctour did beleeue as he did Auns I asked him how he knew that seing S. Paul doth say that no man knoweth what is in man but the spirite which dwelleth in him but if you wist what Christ meant by these woords I require mercy and not sacrifice you wold not kill innocents Bishop The Bishop began with me againe and charged me in the king and Queenes name and the Lord Cardinals to answere yea or nay to the Articles that followed Auns Then I commanded him in his name that should come in flaming fire with his mighty Aungels to render vengeance to the disobedient and to all those that beleued not the gospell of our Lord Iesus Christ which should be punished with euerlasting damnation that he should speake nothing but the truth grounded vpon Christ and
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
followe 1 Rich. Woodman 2 George Steuens 3 W. Mainard 4 Alexander Hosman his seruaunt 5 Tomasin a Wood Mainards maide 6. Margerie Moris 7. Iames Moris her sonne 8. Denys Burgis 9. Ashdons wife 10. Groues wife Of the which noumber Richarde Woodman was the firste Concerninge whose apprehension firste by hys enemies and of hys deliueraunce oute of Byshoppe Bouers handes then of hys second taking againe by the procurement of hys father brother kinsfolkes and frendes also of hys sundrye examinations and couragious aunsweres before the Bishoppes and lastly of his condemnation and of his letters sent to his faithfull friendes heere foloweth to be declared by his owne woords and relation reported Which Rich. Woodman by his occupation was an Ironmaker dwelling in the Parish of Warbleton in the Countie of Sussex Dioces of Chichester of the age of 30. yeres and somewhat more The occasion of his first apprehension was this There was one Fairebanke who somtimes had bene a maried priest and serued the Cure of Warbleton where he had often perswaded the people not to credite any other doctrine but that which he then preached taught and set forth in K. Edwards dayes And afterward in the beginnyng of Q. Maries raigne the sayd Fayrebanke turnyng hed to taile preached cleane contrary to that which he had before taught Whereupon Richard Woodman hearyng hym in the Church of Warbleton so to preache contrary to hymselfe admonished hym of hys inconstancie how before tyme he had taught them one thing and now another and desired hym to teach them the truth For the which words he was apprehended and brought before M. Iohn Ashbornham M. Toston M. Culpeper and M. Robertes Iustices of Peace in the Countie of Sussex and by them committed to the Kyngs Bench where he continued from Iune the space almost of a yeare and a halfe and from thence was transferred by D. Story into Boners Colehouse where he remayned the space of a moneth before he came to examination At length the same day when M. Philpot was burned which was the 18. of December he with 4. other prisoners was deliuered and set at libertie by Boner himself Notwithstandyng shortly after he was sought for again and at last found out and taken by meanes of hys father brother and certaine other his acquainted friendes and so was sent vp agayne to London to B. Boner where he remayned in the Colehouse 8. weekes He was there sixe tymes examined and 26. tymes before so that his examinations in all were 32. from his first apprehension to his condemnation Touching the whole discourse wherof for so much as the matter is something strange and will peraduenture scarce find credit vpon my narration with thē which deny all thynges that lyke them not to beleeue ye shall heare himselfe speake and testify both of the maner of his troubles and also his owne examinations by himselfe recorded in order as followeth ⧠A true Certificate written by Richard Woodman of his taking how he was brought to the Shiriffes the xv of March 1556. and how long he was in prison and how he was there vsed till he was broughte before the Bishoppe of Chichester at blacke Friers in London with the order of his examinations followyng after the same GEntle Reader here you shall perceiue how the scriptures bee partly fulfilled on me beyng one of the least of his poore Lambes First you shall vnderstād that since I was deliuered out of the Bishop of Londons hands which was in the yeare of our Lord 1555. and the same day that M. Philpot was burned which was the 18. of December I lay in his Colehouse 8. weeks lacking but one day And before that I was a yeare and a halfe almost in the Kings Bench after my first apprehension for reproouyng a Preacher in the pulpit in the parish of Warbleton where I dwelt Wherfore I was at two Sessions before I was sent to prison and caried to two more Sessions whyle I was in pryson twyse before the B. of Chichester and fiue tymes before the Commissioners then sent to Londons Colehouse many tymes called before him as it appeareth by my examinations which I wrote the which examinations the B. of Chichester now hath for they were found in my house when I was takē wherin is conteined all the talke which I had before them aforenamed Also there be in London that had copies of the same of me when I was in the Colehouse And it pleased God to deliuer me with foure or more out of the butchers handes requiring nothing els of vs but that we shuld be honest men and members of the true Catholike Church that was builded vpon the Prophetes and Apostles Christ beyng the head of the true Churche the which all we affirmed that we were members of the true Church and purposed by Gods helpe therein to dye And hereupon we were deliuered but he willed vs many tymes to speake good of hym And no doubt he was worthy to be praysed because he had bene so faithfull an ayd in his maister the deuils businesse For he had burnt good M. Philpot the same mornyng in whose bloud his hart was so drunken as I supposed that he could not tell what he did as it appeared to vs both before after For but two dayes before he promised vs that we should bee condemned that same day that we were deliuered yea the morow after that he had deliuered vs hee sought for some of vs agayne yea and that earnestly He waxed dry after his great dronkennes wherfore he is lyke to haue bloude to drink in hel as he is worthy if he repent it not with speed The Lord turne all their harts if it be his will This haue I written chiefly to certifie all people how we were deliuered because many carnall Gospellers and Papists haue sayd that it was prescribed that we should be so deliuered because they thinke that God is subiect to man and not man to God For if they did they would not blaspheme hym as they doe or if they thought they should geue account for it Haue not many of them red how God deliuered Israel out of Egypt Daniel out of the Lyons denne Sydrach Misaach and Abednago out of the burnyng ouen with diuers other such like exāples yea God is the same God that he was then He is no older nor lesse in power as some count hym in wondring at his works Now to the matter After I was deliuered the Papists sayd that I hadde consented to them whereof they made themselues glad the which was the least part of my thought I praise God therefore as they well perceiued and knew the contrarye within a while For I went from parish to parish talked with them to the number of 13. or 14. and that of the chiefest in all the Countrey and I angred them so that they with the Commissioners complayned on
burden that I looked for So when they perceiued that I feared not imprisonment but rather reioyced as they well perceiued Then said the B. Me thinkes he is not afraid of the prison Wood. No I praise the liuyng God Story This is an heretike in deed He hath the right terms of all heretikes the liuing God I pray you be there dead Gods that you say the liuyng God Wood. Be you angry with me because I speak the words which are written in the Bible Story Bibble babble bibble babble What speakest thou of the Bible There is no such worde written in all the Bible Wood. Then I am much to blame if it bee not so written Behold for the offences that you haue done you shall bee caried away captiue by Nabuchodonoser to Babylon and there ye shall be seuen generations and when you be there you shall see gods of gold of siluer of wood and of stone borne before you behynd you vpon mens shoulders to cast out a feare among the Heathen When you shall see all these abhominations then say in your heart It is the liuyng God that ought to bee worshipped Here I prooue my saying true both that there is a liuyng God and that there be dead Gods Also Dauid sayth in his Psalmes My soule hath a desire and longyng to enter into the courtes of the Lord My heart and my flesh reioyce in the liuing God with diuers other places that I coulde recite Wherfore I meruaile that you rebuke me for speaking the truth Chich. I doe not deny but it is written and is the truth and I know it as well as you but such is the speach of all heretikes Story My Lord I will tell you how you shall knowe an heretike by his words because I haue bene more vsed to them then you haue bene that is they will say the Lord and we prayse God and the liuyng GOD. By these words you shall know an heretike Wood. All these wordes are written for our learnyng and we are commanded of the Prophets to vse them daily as this The Lordes name be praysed frō the rising vp of the sunne vnto the goyng downe of the same Also As many as feare the Lord say alwayes the Lord be praysed Story My Lord send hym to prison you shall do no good with hym I will go to church and leaue you here This is an old heretike Wast thou neuer before me ere now Wood. Yes forsooth that I haue Story Yea I trowe so and I sent thee to the B. of London and he released thee and thou promisedst him to be an honest man and that thou wouldst be of the true Catholike church which thou hast not fulfilled Wood. I promised him nothing but I haue fulfilled it No man shall be able to prooue the contrary Story Well it will be tried well enough My Lorde I will take my leaue I feare me you shall doe this man no good Chich. I would not haue you to vse such speach as you do as the Lord be praysed and the liuing God with such like words Can you not say as wel our Lord or our God as otherwyse Wood. I meruaile why you should reprooue me therefore seeing it is the words of God I do not refuse to saye our God or our Lorde when I talke the Scriptures where it is written If I should it must follow that I denied the wordes of God and must needs be an heretike but I do not Wherefore I meruaile what you meane to finde fault therein It seemeth to me that you mistrust that I beleeue not as you do Chich. Yea that is my meanyng in deed Woodman I beleue in the liuyng God if you doe not so then our beliefes be not alike in deede But if it please you to examine me vpon any perticular matter now or at any other tyme I will make you answer thereto by Gods helpe Chich. Though you beleeue in God I can prooue you beleeue not as you ought to do as I can shew you by your hand writing You haue denied the catholike church Wherfore he that erreth from the church it cannot be sayde that his faith is good Wherefore be ruled by the Church from the whiche ye haue erred I canne shewe you perillous things of your writing if it should be known but ye shall not be hurt for me if you will come to any good order But I promise you I would not for three thousand poūd some had so much against me as I cā shew against you of your owne hand writing which you cannot deny Wood. I will not deny my hand by Gods helpe For I know well I haue written nothing at any tyme but the truth There may be things written against me reporting it to be myne and yet be not but my hand cannot well be counterfeited there be enow that know my hand Chich. Do you know it your selfe if you see it Wood. Yea that I do Then he arose and fet a great bundle of writings and opened them and bade me come see I looked on them and it was my hand in deed Chich. How say you is it not your owne writing Wood. Yes surely it is Chich. How say you to this is not this your hand also Wood. I looked and it was And I said Yes verily is it Chich. Well you know what it meaneth I dare say Wood. Yea I know it very well here is a great deale the which I had thought had bene in my house but I thanke God that it is here for in this you shall try whether it be true or not For in this is conteined all the talke that was betwixt the Commissioners and me when I was before them fiue tymes and also before the Bishop of London diuers tymes and I am sure you nor they shall finde no words false therein written and I thinke the shirifs mē when they searched my house for me when I was taken found this and caried it with them but I neuer knew it before now But I am not sory for it but am rather glad For herein you may see all the wrong that I receyued at their hands how long I was in prisō and how I was tossed vp and down and how I was deliuered at length and by this you may try whether it be so or not I dare say they that found it they that brought it to you had thoght it would haue turned me to displeasure but in very deed all things worke for the best to them that feare God Chic In deed I find no great fault in this but here is perillous geare here is sedition This was set vp vpon the church dore you know it well enough Wood. In deed I wrote it to the Priest and to other that tooke vpon them to fetch my childe out of my house without my leaue and vsed it at their plesure when they knew it was baptised already as they were wel
No they did not murmure but they were the Infidels saith he for the Disciples were satisfied with those wordes I sayd Did not Christ say thus as hee taught at Capernaum whereas his Disciples murmured saying This is an hard saying Who can abide the hearyng of it Iesus perceiuing their thoughtes sayd Doth this offend you Then he raged and sayd Oh thou wrastest the text for thine owne purpose For the disciples did neuer murmure but the vnbeleuers as thou art I sayd Yes but I perceiue you know not the text Then sayd he with much raging I will laye my head thereon it is not so Then sayd I I haue done with you Then sayd he What shall I tell my Lord of you If you haue nothing to tell him youre errand shal be the sooner done sayd I. And so we departed Then on Friday I was brought forth to receiue iudgement Then the Chauncellor said vnto me Are you a new man or are you not I aunswered and sayd I trust I am a new man born of God God geue grace you be so sayd he So he rehearsed all my examination sayd How say you are not these your wordes I sayd Yes I will not deny them Then he sayd to Doctour Pore standing by I praye you talke with him Then he alledging to me many fayre flattering wordes sayd Take eate this is my body How say you to this Do you not beleue that it is Christes bodye speake I sayd Haue you not my minde Why do you trouble me He sayd What did Christ geue you was it breade or was it not I sayd Christ tooke bread and gaue thanks and gaue it and they tooke bread and did eate And Saincte Paule maketh it more manifest where he sayth So oft as yee shall eate of this bread and drinke of this cuppe yee shall shew forth the Lordes death vntill hee come Saincte Paule sayth not here as you say for he sayth So ofte as you shall eate of thys bread He doth not saye body So they intendinge that I should go no further in the text sayd Tush you goe about the bush Aunswere me to the first question Let vs make an end of that What say you to the bread that Christe gaue Let mee haue your mind in that I aunswered I haue sayd my mind in it Then the Chancellor sayde No wee will haue youre mind in that I aunswered I haue sayd my minde in it Then the Chancellor No we will haue your mynde more playnly For wee intend not to haue many wordes with you I said My faith is fully grounded and stablished that Christ Iesus the Easter Lamb hath offered his blessed body a sacrifice to God the father the price of my redemptiō For by that onely sacrifice are all faythfull sanctified he is our onely aduocate and mediatour and hee hath made perfect our redemption This hath hee done alone wythout any of your dayly oblations Then Doctour Brigges starte vp and sayd Truthe your wordes are true in deede You take well the litterall sense but this you must vnderstand that like as you sayd that Christ offered his body vpon the Crosse whiche was a bloudy sacrifice and a visible sacrifice so likewise wee dayly offer the selfe same body that was offered vppon the crosse but not bloudy and visible but inuisible vnto God the father Doe you offer Christes body I sayd Why then chrystes sacrifice was not perfect But Christ is true when all men shal be lyers Then he sayd Thou shalt not feare him that hath power to kill the body but thou shall feare hym that hathe power to kill both body and soule I aunswered sayd It is not so But the text is thus Thou shalt not feare them that haue power to kill the body and then haue done what they can But thou shalt feare him that hath power to kill both body and soule and cast them both into hel fire and not them He aunswered and sayd Yes for it is the Church I aunswered and sayd Why Christ sayth I geue my lyfe for the redemption of the worlde No manne taketh my lyfe from me saythe hee but I geue it of myne owne power and so I haue power to take it agayne Therefore Christ the sonne of god did offer his blessed body once for al. And if you wil presume to offer his body dayly then your power is aboue Christes power With that he chafed and sayd What shal wee haue doctrine Ye are not hereto appointed Then the Chauncellor stoode vp and sayde will yee turne from this wicked error and be an example of goodnes as you haue bene an example of euill for by youre wicked reading you haue perswaded simple women to be in this error and ye shall haue mercy And I said it is of God that I do craue mercy whom I haue offended and not of you Then sayde the Chauncellor When were you at youre parishe Churche These two yeares and more you haue stand excommunicate Wherfore you are condemned And so I was condemned Thus hast thou gentle Reader the examinations of this godly young man set forth and written with hys own hand who not long after his condēnation was by the Sheriffes and Officers there brought to the stake where with much pacience and constancie he entered his blessed Martirdome At the burning of whiche Christian Martyr one Thomas Carman the same tyme was apprehended by what occasion it is not yet to vs fully certayne whether it was for words or for praying with him or for pledging him at his burning concerning which Thom. Carman his story hereafter followeth in his order and place further to be seene ¶ One Fryer and a certayne godly woman burned at Rochester who was the sister of George Eagles ABout the same time and month one named Fryer with a woman accompanying him who was the sister of George Eagles in the like cause of righteousnes suffered the like martyrdome by the vnrighteous papistes whose tyranny the Lord of his mercy abate cut shorte turning that wicked generation if it be his will to a better minde * The apprehension and death of Maistres Ioyce Lewes the wife to Thomas Lewes of Manceter most constantly suffering for Gods word at Lichfield MAistresse Ioyce Lewes a gentlewoman borne was delicately brought vp in the pleasures of the world hauing delight in gay apparell such like foolishnes with the which follyes the most part of the Gentlefolkes of England were then and are yet infected who was maried first to one called Appelby afterwarde to Thomas Lewes of Manceter In the beginninge of Queene Maryes tyme she went to the Church and heard masse as others did but when she heard of the burning of that moste godly learned M. Laurence Saunders who suffered in Couentry she began to take more heede to the matter and enquired earnestly of such as she knew feared God the cause of hys death and when she perceaued it was because hee refused
to receaue the Masse she began to be troubled in consciēce waxed very vnquiet because her house was euen hard by M. Iohn Glouers house of whome mention was made before pag. 1614. and 1620. a man of blessed memory and of a singular example of his vnfayned godlines and manifold troubles whiche he suffered for the Gospell shee did oftentimes resort to him and desired him to tel her the faultes that were in the Masse and other thinges that at that time were vrged as necessary to saluation Now he perceiuing both her vnquiet minde also the desire she had to know the truth dyd most dilligently instruct her in the wayes of the Lord approuing vnto her out of Gods holy word that the Masse with all other papisticall inuentions was odious in Gods sight and besides this reproued her for that she delighted in the vanities of this world so much By the which godly counsell geuē by him it happened that she began to waxe weery of the world throughly sorrowfull for her sinnes being inflamed with the loue of God desirous to serue him accordyng to hys word purposing also to flee from those thinges the whiche did displease the Lord her God And because she had learned the masse to be euil abhominable she began to hate it And when at a time she was compelled by the furiousnes of her husband to come to the Churche at the same tyme when the holy water was cast shee turned her backe towardes it and shewed her selfe to be displeased with their blasphemous holy water iniurious to the bloud of christ Whereupon she was accused before the Bishop for the despising of theyr sacramentals Immediately a Citation was sent for her to her husbandes house to appeare before the bishop incontinently The Summer that brought the Citation deliuered it to her husband who looking vpō it perceauing what it was was moued with anger willing the sumner to take the Citation with him agayne or els he woulde make him to eate it The Sumner refused to take it agayne for he thought no man durst haue bene so bold to trouble him But in the ende Lewes compelled the sayd sumner to eate the Citation indeed by setting a daggar to his hart when hee had eaten it he caused him to drinke to it so sent him away But immediately after the sayd Lewes with his wife were commaunded to appeare before the B. where the sayd Lewes by by submitted himself desired the Bish. to be good to him excusing himselfe after the best fashion he could Wherupon the B. was content to receiue his submission with condition that his wife shoulde submit her selfe also But shee stoutly told the byshop that by refusing of the holy water she had neither offended God nor any part of hys lawes At the which words the bish being greeuously offended because she was a Gentlewomā he would not take her at the worst as he sayd he gaue her one monthes respite binding her husband in an hundred pound to bring her again vnto him at the monthes end and so they were both let go When they came to their owne house the sayde Maystresse Ioyce Lewes gaue her selfe to most dilligent praier and inuocating of the name of God resorting continually to the aboue named man of God Maister Iohn Glouer who did most dilligently instruct her with Gods worde willing her in any wise not to meddle with that matter in respect of vayne glory or to get her selfe a name shewyng her the great daungers shee was like to cast her selfe in if shee shoulde meddle in Gods matters otherwyse then Christ doth teach When the moneth was nowe almost expired and the time at hand that shee shoulde be brought before the Bishop her husband being aduertised by the sayde Mayster Iohn Glouer and others not to carry her to the Byshop but to seeke some wayes to saue her or if the worst should come to be content to forfeit so much money rather then to cast his own wife into the fire He answered hee woulde not loose or forfeit anye thinge for her sake and so lyke a murtherer of his owne wife caryed her to the bloudye B. where she was examined and found more stout then shee was before death was threatned And to begin withal she was sent to such a stincking prison that a certayn mayde which was appoynted to keep her companye did sownd in the same prison Being thus kept in prison and oftentimes examined and euer founde stoute at the length shee was brought in iudgement pronounced an hereticke worthy to be burned When the Bishop reasoned with her why she would not come to the masse and receiue the sacramentes and sacramentals of holy Church she answered Because I find not these thinges in Gods worde which you so vrge and magnifie as thinges moste needefull for mens saluation If these thinges were in the same word of God commended I would with all my hart receiue esteeme and beleue them The Bishoppe aunswered if thou wilt beleeue no more then is in the scripture concerning matters of religion thou art in a damnable case At the whiche wordes she was wonderfully amased and being moued by the spirite of God tolde the Bishop that hys wordes were vngodly and wicked After her condemnation she cōtinued a whole twelue moneth in prison because she was committed to the Sheriffe that was of late chosen who coulde not be compelled to put her to death in his tyme as he affirmed for y◠which thing after her death he was sore troubled and in daunger of his life All that time shee was in prison her behauiour was such both in wordes and deedes that al they that had any sparke of godlines or ciuile honesty did greatly lamēt her case that she should be put to death Now when the tyme did drawe neare the which God had appoynted for her deliueraunce the writte De comburendo as they terme it beyng brought down from London she desired certaine of her frends to come to her with whom when they came shee consulted how shee might be haue her self that her death might be more glorious to the name of God cōfortable to his people and also most discomfortable vnto the enemies of God As for death sayd shee I do not greatly passe when I behold the amyable countenance of Christ my deare Sauiour the vglesome face of death doth not greatly trouble me In the which time also shee reasoned most comfortably out of Gods worde of Gods election and reprobation In the euenyng before the daye of her suffering two of the priests of the close of Lichfield came to the vnder Sheriffes house where shee laye and sent worde to her by the Sheriffe that they were come to heare her confession for they would be sory shee shoulde dye without it She sente them word agayne shee had made her confession to Christ her sauiour at whose hands she was sure to haue forgeuenes of her sinnes
As concerning the cause for the whiche she should dye she had no cause to confesse that but rather geue vnto God most humble prayse that he did make her worthy to suffer deathe for his worde And as concerning that absolution that they were able to geue vnto her being authorised by the pope she did defie the same euen from the bottome of her hart The which thing when the priests heard they said to the Sheriffe Well to morow her stoutnes will be proued and tryed For although perhaps shee hath now some friendes that whisper her in her eares to morow will we see who dare be so hardy as to come neare her and so they went theyr wayes with anger that theyr confession and absolution was nought set by All that night she was wonderfully chearefull mery with a certaine grauitie in so much that the maiestie of the spirit of God did manifestly appeare in her who did expel the feare of deathe out of her heart spending the tyme in prayer reading talking with them that were purposely come vnto her for to comfort her with the word of God About three of the clocke in the morning Satan who neuer sleepeth especially when death is at hand began to stirre himselfe busily shooting at her that fierye darte the whiche he is wont to doe agaynst all that are at defiaunce with him questioning with her how shee coulde tell that she was chosen to eternal life and that Christ dyed for her I graunt that he dyed but that he dyed for thee howe canst thou tell with this suggestion when shee was troubled they that were about her did councell her to follow the example of Paule Galathians 2. where he sayth Which hath loued me and geuen hymselfe for me Also that her vocation and calling to the knowledge of Gods word was a manifest token of Gods loue towards her especially that same holy spirite of God working in her hart that loue and desire towardes God to please him and to bee iustified by him through Christ c. By these and like perswasions especially by the comfortable promises of Christ brought out of the scripture Satan was put to flight and she conforted in Christ. About eight of the clocke maister Sheriffe came to her into her chamber saying these wordes Maistres Lewes I am come to bring you tidings of the Queenes pleasure the whiche is that you shall liue no longer but one houre in this world therefore prepare your selfe therunto 〈◊〉 stādeth you in hand At which wordes being so grosely vttered and so sodaynly by such an officer as he was she was somewhat abashed Wherefore one of her friendes and acquayntaunce standing by sayde these words Maistresse Lewes you haue great cause to prayse GOD who wyll vouchsafe so speedily to take you out of this worlde and make you worthy to be a witnesse to his truth to beare record vnto Christ that he is the onely sauiour After the which words spoken thus she sayde maister Sheriffe your message is welcome to me and I thanke my God that he will make me worthye to aduenture my life in his quarrell And thus maister Sheriffe departed and within the space of one houre he came agayn cum gladiis fustibus and when he came vp into the chamber one of her friendes desired him to geue him leaue to goe with her to the stake to comfort her the whiche the Sheriffe graunted at that time but afterwardes he was sore troubled for the same when she was dead Nowe when shee was brought throughe the towne with a number of bill menne a great multitude of people being present she being led by two of her frends whiche were M. Michaell Reniger and M. Augustine Bernher she was brought to the place of execution and because the place was farre off and the throng of the people great and she not acquaynted with the fresh ayre being so long in prison one of her frendes sent a messenger to the Sheriffes house for some drinke and after she had prayed three seuerall times in the whiche prayer she desired God most instantly to abolish the idolatrous Masse and to delyuer this realme from Papistry at the end of the whiche prayers the most parte of the people cryed Amen yea euen the Sheriffe that stoode harde by her readye to cast her in the fire for not allowing the Masse at this her prayers sayde with the rest of the people Amen when she had thus prayed she tooke the cup into her handes saying I drynke to all them that vnfaynedly loue the Gospell of Iesus Christ and wish for the abolishment of Papistry When she had dronken they that were her frends dranke also After that a great number specially the women of the towne dyd drynke wyth her which afterward were put to open penaunce in the Churche by the cruel Papistes for drinking with her When she was tyed to the stake with the chayne shee shewed such a cheerefulnes that it passed mans reason beyng so well coloured in her face and being so patient that the most part of them that had honest hartes did lament and euen with teares bewayle the tyranny of the Papistes When the fire was sette vppon her she neither struggled nor sturred but onely lifted vp her handes towardes heauen being dead very speedely for the vnder Sheriffes at the request of her friendes had prouided such stuffe by the whiche shee was sodenly dispatched out of this miserable worlde This amongest other thinges may not bee forgotten that the Papistes had appoynted some to rayle vppon her openly and to reuile her both as shee went to the place of Execution and also when she came at the stake Amongest others there was an olde Prieste whiche hadde a payre of writing tables to note bothe the names of the women that dranke of her cuppe as before you heard and also described her friendes by their apparell for presentlye hee could not learne their names and afterwardes enquyred for their names and so immediately after processe was sente out for them bothe to Couentrye and other places but God whose prouidence sleepeth not did defende them from the handes of these cruell tyrauntes Unto the whiche God with the sonne and the holy Ghost bee honour and glory for euer Amen * The Martyrdome of Rafe Allerton Iames Austo Margery Awstoo and Richard Roth burned at Islington IN searching out the certayne number of the faythfull Martyrs of God that suffered within the tyme raygne of Queene Mary I finde that about the 17. day of September wer burned at Islingtō nigh vnto London these 4. constant professours of christ Rafe Allerton Iames Awstoo Margery Austoo his wife and Richard Roth. Amongest the which it first appeareth that this Rafe Allerton was more then a yeare before his condemnation apprehended and brought before the Lorde Darcy of Chich. and was there accused aswell for that he woulde not consent and come vnto the
fantastically as you teach vs to take them for then should we conspire with certaine heretickes called the Nestorians for they denie that Christ hadde a true naturall body and so me thinke you doe my Lord. If you wil affirm his body to be there as you say he is then must you needes also affirme that it is a fantasticall bodye and therfore looke to it for Gods sake and let these wordes go before Take yee and eate ye without which wordes the rest are sufficient but when the worthy receiuers do take and eat euen then is fulfilled the words of our Sauiour vnto him or euery of them that so receiueth Boner Ah I see well thou canste not vnderstand these woordes I will shewe thee a Parable If I should set a peece of beefe before thee and say eate is it no beefe And then take part of it away send it to my cooke and he shal change the fashion thereof and make it looke like breade What wouldest thou saye that it were no Beefe because it hath not the fashion of beefe Rafe Let me vnderstand a little further my Lorde shall the Cooke adde nothing therunto nor take nothing there from Boner What is that to the matter whether he do or no so long as the shape is changed into an other likenesse Rafe Ah will you so my Lord your Sophistrie will not serue the truth wil haue the victorie neuerthelesse as Esay sayth He that restraineth himselfe from euill must be spoyled And Amos hath suche like woordes also For the wise must be faine to holde their peace so wicked a time it is sayth he Neuertheles he that can speake the truth and will not shall geue a strait accounts for the same A Doctor By my Lords leaue here me thinks thou speakest like a foole Wilt thou be a iudge of the scripture Nay thou must stand to learne and not to teache for the whole congregation hath determined the matter long agoe A priest No by your leaue we haue a Church and not a congâ—egation You mistake that worde master Doctor Rafe Then sayd I to my fellowe prisoners standing by My brethren doe yee not heare howe these men helpe one an other Let vs doe so also But we neuer came all in together after that time but seuerallye one after an other Then was I caried away for that time The xix daye of May I was brought before the Bishop of Rochester and Chichester with others B Rochest Were you a companion of George Eagles otherwise called Trudgeouer My Lord of London telleth me that you were his fellow companion Rafe I know him very well my Lord. Rochest By my faith I had him once and then hee was as dronke as an Ape for he stonke so of drinke that I coulde not abide him and so sent him away Rafe My Lorde I dare saye you tooke your markes amisse It was either your selfe or some of your own companie for he did neither drinke Wine Ale nor Beere in a quarter of a yeare before that time and therefore it was not he forsooth The rest of mine examinations you shal haue when I am condemned if I can haue any time after my comming into Newgate the which I trust shall touch the matter a great deale more plainly for the pithie matters are yet vnwrytten Thus fare you well good frendes all Yea I say farewel for euer in this present world Greete yee one an other and be ioyfull in the Lord. Salute the good widowes among you with all the rest of the congregation in Barfold Dedham and Colchester This promise of hys being either not perfourmed for that he might not thereto be permitted or els if he did wryte the same not comming to my hands I am faine in the rest of his examinations to follow the only report of the Register who witnesseth that the 15. day of May. An. 1557. in the Byshops palace at London he was examined vppon certaine interrogatories the contents wherof be these FIrst that he was of the parish of Muchbentley and so of the Diocesse of London Secondly that the 10. daye of Ianuarie then last past M. Iohn Morant preaching at Paules the said Rafe Allerton did there openly submit himselfe vnto the Churche of Rome with the rites and Ceremonies thereof Thirdly that he did consent and subscribe aswell vnto the same submission as also to one other bil in the which he graunted that if he should at any time turn againe vnto his former opinions it shoulde be then lawfull for the Bishop immediately to denounce and adiudge hym as an hereticke Fourthly that he had subscribed to a bill wherein hee affirmed that in the sacrament after the woordes of consecration be spokâ—n by the Priest there remaineth still materiall bread and materiall wine and that he beleueth that the bread is the breade of thankesgeuing and the memoriall of Christes death and that when he receiueth it he receiueth the body of Christ spiritually in his soule but materiall bread in substaunce Fiftly that he had openly affirmed and also aduisedly spoken that which is contained in the sayde former fourth article last before specified Sixthly that hee hadde spoken against the Bishop of Rome wyth the Church and Sea of the same and also against the seuen Sacraments and other Ceremonies and ordinaunces of the same Churche vsed then wythin thys Realme Seuenthly that hee had allowed and commended the opinions and faith of M. Cranmer Ridley Latimer and others of late burned within this Realme and beleeued that theyr opinions were good and godly Eightly that he hadde diuers times affirmed that the religion vsed within this realme at the time of his apprehension was neither good nor agreeable to Gods woord and that he coulde not conforme himselfe thereunto Ninthly that he had affirmed that the booke of Common prayer sette foorth in the raigne of king Edward the vj. was in all partes good and godly and that the sayd Rafe and his company prisoners did daily vse amongst themselues in prison some part of the booke Tenthly that hee had affirmed that if hee were out of prison he would not come to Masse Mattins nor Euensong nor beare Taper Candle or Palme nor goe in procession nor would receiue holy water holy breade ashes or paxe or any other ceremonie of the Churche then vsed within this Realme Eleuenthly that he had affirmed that if he were at libertie he would not confesse his sinnes to any Priest nor receiue absolution of him nor yet would receiue the Sacrament of the altar as it was then vsed Twelfly that he had affirmed that praying to saints and prayers for the deade were neither good nor profitable and that a man is not bounde to fast and praye but at his owne wil and pleasure neither that it is lawful to reserue the Sacrament or to woorship it Thirtenthly that the sayd Allerton hath according to these his affirmations abstained refused to come vnto his parishe Churche euer
â—id mee take heede I thanke you I trust in God that I shall be at peace with him shortly remaining now registred in the actes of this Court For answer vnto al these articles he graunted that the first â—x were true as the Register recordeth Howbeit I finde noted in the backeside of the information specified in the 2. article although crossed out againe that he denied such things as were there in the same informed against him Wherefore it is not likely that hee did simply graunt vnto the contents of the 2. article but rather that he onely affirmed that such an information was geueÌ„ against him and not that the same was true Thus much I thought to warne the reader of lest that in mistaking his answers it might seeme that he graunted himselfe to be a sedicious and a rebellious persone of which facte he was most cleare innocent And being farther demanded vpon the contentes of the 8. article where he had the bloud he wrote that letter withall he sayd that Richard Roth sometime his prison fellow did make his nose blede and thereby he got the bloud wherwith he did then wryte The bish again asked him to whom he wold haue sent the same He answered vnto one Agnes Smith alias Siluerside of Colchester Why quoth the bish Agnes Smith was an Hereticke and is burned for Heresie Nay said Allerton shee is in better case then either I my selfe or any of vs all Then being againe demanded vpon the 9. obiection to whom he would haue sent the letter mentioned in the same he answered that he ment to haue sent it vnto Richard Roth at that present separated from him Wherupon the bish farther enquired what he ment by these wordes brethren and sistern specified in the sayd letter he answered that he ment therby such as wer lately condemned at Colchester and were like at the wryting therof shortly to be burned Now as for the contents of the 10. and 11. articles he vtterlye denied them But to the 12. he confessed that he wryt vpon the said trencher and other bordes the woordes mentioned in the sayd Article that he did leaue the same in the prison house to the entent that Richard Rothe shoulde read them Boner also bringing out the woodden sword mencioned in the saide article asked him who made it and for what purpose Whereunto he answered that he was the maker thereof howebeit for no euil purpose But being idle in the prison and finding there an old board he thought the time better spent in making thereof then to sit still and do nothing at all The forenoone being now spent the rest of this tragedie was deferred vntil the afternoone Wherin was ministred vnto him yet certaine other obiections the tenoure whereof was FIrst that hee hadde misliked the Masse callyng vppon Saincts and caryinge the crosse in procession wyth other theyr ceremonies calling them Idolatrie also had disswaded them there from 1. Item that he was muche desirous to haue the people beleeue as he did and therefore being in prisone with hys fellowes did sing Psalmes and other songes againste the Sacrament of the Aultare and other ordinaunces of the church so loud that the people abroade might heare them and delight in them 2. Item that he had diuers times conspired against hys keeper and hadde prouided thinges to kill him and so to breake the prison and escape awaye Item that he had raised against the B. being his ordinarie calling him a bloudy butcher tyrant and rauening wolfe and also against his officers especially Clunie hys sumner calling him butchers cur with other such names 4. Item that he had murmured grudged disdained and misliked that the bishop had proceeded against certaine of his Diocesse and had condemned them as Heretickes or that he should proceede nowe against him and others yet remaining in errours notwithstanding that hee and hys chaplaines had charitably admonished and exhorted them from the same 5. Item that he ought faithfully to beleeue that there is one catholicke churche without the which there is no saluation of the which church Iesus Christ is the very priest sacrifice whose body and bloud is really and truly contained in the sacrament of the altare vnder the formes of breade and wine the breade and wine being by the diuine power transubstanciated into his body and bloude 6. Item that he had kept himself and also distributed to others certaine hereticall and corrupt bookes condemned and reprooued by the lawes of this realme 7. Item that he had contrary to the orders and statutes of this realme kept company with that seditious heretike and traitor George Eagles commonly called Truâ—gedner and had heard him read in woodes and other places yet not accusing but allowing and praising him 8. Unto which articles because they were for the moste part so foolish and full of lies he would in a maner make no answer sauing he graunted that he did misselike theyr masse and other ceremonies because they were wicked naught And moreouer he told the bishop that he and his complices did nothing but seeke how to kill innocents The bishop then asked him whether he would beleue in all poyntes touching the Sacrament of the altar as is contained in the generall councell holden and kept vnder Innocentius 3. and therwithall he did read the decree of the sayd Counsel touching the Sacrament Wherunto Allerton againe made answer and sayd I beleeue nothing contained in the same Councell neyther haue I any thing to doe therewith and it were also very necessary that no man els should haue to do therewith Then quoth Boner thou arte of the opinion that the heretikes lately burned at Colchester were of Yea said he I am of their opinion and I beleeue that they be Saincts in heauen This done the Bish. perceiuing that he would not recant demaunded what he had to say whye he shoulde not pronounce the sentence of condemnation against him To whom he answered yee ought not to condemne me as an heretike for I am a good christian But now go to doe as you haue already determined For I see right well that right and truth be suppressed and cannot appeare vppon the earth These woordes ended the bish pronounced the Sentence of condemnation so deliuered hym vnto the temporall officers Who reserued him in their custodye vntill the 17. day of September at which time bothe he and the other 3. before mencioned were all burned as ye haue already heard Of which other 3. because as yet litle is sayd I wil therfore now procede to declare suche cause of theyr cruel deathes as in the Registrie is recorded Iames Austoo and Margerie his wife TOuching the first apprehension of these ij persones I finde neither occasion whye neither time nor manner howe Howbeit as the daies then serued it was no harde or strange matter to fall into the haÌ„ds of such as with cruelty persecuted the true professors of Gods gospell especially hauing so
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
no heretickes at all because they did preach truely the Gospell vpon whose preaching he grounded his fayth conscience as he sayde according to the saying of S. Iohn in the xviij chap. of his Reuelation where he sayth that the bloud of the Prophets and of the Sayntes and of all that were slayne vppon earth was founde in the Babilonicall church by the which he said is vnderstād the church where the Pope is the head After which examination the sayd Iohn was sent vnto prison agayne And the next day being the vi daye of the sayd moneth he was called before the Bishop agayne who perswading him with some wrested sentences of the Scripture the sayd Iohn Hallingdale aunswered Because I will not sayth he come to your Babilonical churche therefore speaking vnto Boner you goe about to condemne me And being of Boner further demaunded whether he woulde perseuer and stand in his opinions or no he made aunswere that he would continue and persist in them vnto the death Then Boner read the bloudy sentence of condemnation At which time the sayd Iohn affirmed openly that thanking God he neuer came into the church since the abhomination came into it and so he was sent to prison agayne Upon the same 6. day also in the fornoone was produced before the Byshop the forenamed William Sparrow and had layed vnto him certayne Articles which hereafter foloweth * Articles ministred by Boner vnto William Sparrow FIrst that thou William Sparrow wast in times past detected presented lawfully vnto thy Ordinary the Byshop of London called Edmund who also is now thine Ordinary of the sayd dioces and thou wast presented and detected vnto him for heresye errors and vnlawfull opinions whiche thou diddest beleue set forth and holde 2. Secondly that thou before the sayd Ordinary didst openly iudicially confesse the sayde heresies errours and vnlawfull opinions as appeareth playnly in the actes of the court had made before thy sayd Ordinary 3. Thirdly that thou after the premises didst make thy submission in writing and diddest exhibite and deliuer the same as thy deed to thy sayd Ordinarye openly confessing and recognising thy heresies errours vnlawfull opinions and thine offences transgressions in that behalfe 4. Fourthly that thou after the premisses diddest promise vnto thy sayde Ordinary voluntarily and of thine owne minde that alwayes after the sayd submission thou wouldest in all poyntes conforme thy selfe vnto the common order of the Catholicke Church obserued and kept here in this Realme of Englande and in no wise fall agayne to heresies errours or vnlawfull opinions 5. Fiftly that thou since thy sayd submission hast willingly fallen into certayne heresies and errours and hast holden and sette forth diuers vnlawfull opinions to the right great hurt of thyne owne soule and also to the great hinderaunce and losse of diuers others especially agaynst the Sacrament of the Aultar agaynste confession auricular with other the Sacramentes of the Catholicke Church 6. Sixtly that thou since the sayd submissiō hast willingly gone about diuers places within the dioces of London and soulde diuers hereticall erroneous and blasphemous ballets about and wast apprehended and taken with the sayd ballets about thee commited to prison Unto all which Articles the sayd William Sparrowe aunswered in effect as hereafter foloweth TO the first second third and fourth articles he answered affirmatiuely as thus that he was presented detected to Boner vnto whō he made his submission c. as in the articles To the fifth article he aunswered that if he had spoken agaynst thē he had spokē but the truth for they be nought meaning the contentes of the sayd article To the sixte he graunted to the article adding that he did sell the sayd ballets then shewed and read before him that the same did conteine Gods word After which aunsweres the sayde William Sparrowe was sent vnto prison And the same day in the afternoone being produced before the Bishop agayne and there charged with his said Submission made the yeare before vnto the Byshop he aunswered thus I am sory sayd he that euer I made it and it was the worst deed that euer I did adding further vnto them Holde vp your abhomination so long as you can Also being layd vnto him and charged by the Byshoppe that he went to Churche and there was confessed and heard Masse the sayde William Sparrow made answere and confessed that he did so but with a troubled conscience he sayde God knoweth And speaking further to the Byshoppe he sayde that which you call trueth I doe beleue sayd he to be heresy And also the Byshoppe charging him agayne with the contentes of the fifth article aboue named he aunswered that he had so done as is conteyned in the same article and so will do agayne if he were at liberty And being further demaunded of Boner whether he woulde persist and continue in the same or no he made aunswere that he would not go from his opinions and adding thereunto he sayd that which you call heresy speaking to the Byshoppe is good and Godly and if euery hayre of my head were a manne sayd he I would burne them all rathe then to goe from the truth Then being demaunded what ground of learning hee had to cleaue to his opinions he made aunswere and sayd that all the lawes now vsed meaning the Ecclesiasticall lawes are nought and abhominable And further therevnto he sayd that the Masse is nought and abhominable c. Which wordes being spoken the Byshop immediately read the sentence of condemnation vpon him and so deliuered him to the secular power by whome he was sent to prison agayne Richard Gibson Martyr WIth the other two aboue named suffered also in the same fire Richard Gibson who first was cast into the Counter in the Poultry where he had bene prisoner by the space of two yeares for suretishippe in a matter of debt then stood vpon his deliuerance then vpon suspition and euill will was accused to Boner for that in the prison he was neuer confessed nor receiued at the Popishe aultar by reason whereof he was called for and susteined diuers sundry conflictes and examinations in the cause of his fayth and religion But first he semed to make a certeine submission which also he exhibited with the other 28. mentioned aboue pag. 1865. but because it seemed something to differ in wordes from the other it appeareth not to be receiued or whether it was receiued or no it is not fully certayne This is certayne that although his submission was in the bishops Register recorded yet he was not deliuered out from imprisonment till the daye of his burning The Articles first obiected and ministred vnto hym by the Bishop were these Articles obiected and ministred to Richard Gibson by Boner Bishop of London FIrst that the sayd Richard Gibson prisoner in the Counter in the Pultry in the dioces of Lōdō hath otherwise thē became a
being then commaunded to appeare the Friday next following was brought vnto the Iustice Hall without Newgate where he had the like conflictes with the foresayde Bishoppe and diuers other Iustices At length he was assigned the Saterdaye folowing to be present in the Bishops consistory Court to heare his finall sentence At whiche day and place the sayd Examinate appearyng as he was commaunded the Byshop after other matter of communication asked hym if he knew any cause why the sentence should not be read agaynst hym To whom the sayd Mayster Gibson aunswered that the Bishoppe had nothing wherefor iustly to condemne him The Bishops reason was agayne obiected to him that men sayd he was an euil man To whom Gibson replying agayne yea sayth he and so may I saye of you also To be short after this and such other talke the Bishop hasted vnto the sentence Which being read Gibson yet agayne admonished to remember himselfe and to saue his soule sayd that he would not heare the Byshops babling and sayde moreouer boldly protesting and affirming that he was contrarye and an enemye to them all in his mind and opinion although he had afore time kepte it secret in minde for feare of the law And speaking to the bishop blessed sayd he am I that am cursed at your handes We haue noâ—hing now but thus will I. For as the bishop sayth so must it be And now heresy is to turne the trueth of Gods word into lyes and that do you meaning the bishop and his felowes Thus this valiaunt souldiour fighting for the Gospel and sincere doctrine of Gods trueth and religion agaynst falsehood and errour was committed with his felowes to the secular power And so these three godly men Iohn Hallingdale William Sparrow and Maister Gibson being thus appointed to the slaughter were the xij day after theyr condemnation which was the xviij day of the sayde Moneth of Nouember burnt in Smithfielde in London And beyng brought thyther to the stake after theyr prayer made they were bound thereunto with cheines and wood sette vnto them and after wood fire in the which being compassed about and the fierye flames consuming theyr fleshe at the last they yelded gloriously and ioyfully theyr soules and lyues into the holy bandes of the Lord to whose tuition and gouernement I commend thee good Reader Amen ¶ It is a litle aboue declared in this story of Richarde Gibson how Boner ministred vnto the layd Gibson certeyne Articles to the nuÌ„ber of nine Now let vs see lykewise the Articles which the sayde Gibson ministred agayne to Boner according to the same number of nine for him to aunswere vnto as by the same here vnder written may appeare ¶ Articles proponed by Richard Gibson vnto Edmund Boner Byshop of London by him to be aunswered be yea or nay or els to say he cannot tell 1. WHether the Scriptures of God written by Moyses other holy Prophetes of God through fayth that is in Christ Iesus is auayleable doctrine to make all men in all thinges vnto saluation learned without the helpe of anye other doctrine or no. 2. What is authority and from whence it commeth to whom it apperteineth and to what end it tendeth 3. Whether the holy word of God as it is written doth sufficiently teach all men of what dignity estate or calling by office so euer he or they be theyr full true and lawfull duety in theyr office and whether euery man of what dignity estate or calling by office so euer he or they be are bound vpon the payne of eternall damnation in all thinges to do as they are hereby taught commaunded and in no wise to leaue vndone any thing that is to be done being taught and commaunded by the same 4 Whether any man the Lorde Iesu Christ God and man onely except by the holye ordinaunce of God euer was is or shall be Lord ouer fayth and by what lawfull authority any man of what dignity estate or calling by office soeuer he or they be may vse Lordship or power ouer any man for fayth sake or for the secrecy of his conscience 5. By what lawfull authority or power any man of what dignity estate or calling so euer he or they be may be so bolde as to alter or chaunge the holy ordinaunces of God or any of them or any part of them 6. By what euident tokens Antichrist in his Ministers may bee knowne seing it is written that Sathan can chaunge himselfe in to the similitude of an Aungell of light and his ministers fashion themselues as though they were the Ministers of righteousnesse and how it may be knowne to him that is desirous thereof when he is one of that number or in the daunger thereof or when he is otherwise 7. What the beast is the which maketh warre with the Sayntes of God and doth not onely kill them but also will suffer none to buy nor sell but such as worship his Image or receiue his marke in theyr right handes or in theyr foreheades his name or the number of his name or do worship his Image which hy the iuste and terrible sentence of God already decreed shal be punished in fire and brimstone before the holy Angels and before the lambe and they shall haue no rest day nor night but the smoake of their torment shall ascend vp for euermore Also what the gorgious glittering whore is the which sitteth vpon the beast with a Cup of gold in her hand full of abhominations with whom the kings of the earth haue committed fornication and the inhabitours of the earth and she her selfe also is dronken with the bloud of Sainctes which is the wine of her fornication whose flesh the hornes of the beast shall teare in pieces and burne her with fire For god hath put in their hartes to do his will 8. Whether a king ouer all those people whiche are borne and inhabite within his owne dominions regions and countryes or any part of them of what dignity estate or calling by office soeuer they be here vpon this earth immediately vnder Christ by the holy ordinaunce of God is lawfull supreame and chiefe Gouernor or no And whether a king ouer all those people within his dominions regions and countryes and euery part of them by holy ordinaunce of God lawfully may and ought not otherwise to doe nor suffer otherwise to be done then in his owne name power and authority the name of God onely except as lawfull supreame and chiefe heade in all thinges that belongeth to rule without exception to gouerne and rule And whether all those people of what dignity estate or calling soeuer they be are bouÌ„d by the holy ordinaunce of God to owe theyr whole obedience and seruice in all thinges without exception theyr duety to god onely excepted to their king onely as to theyr supreame and chiefe Gouernour vpon earth immediately vnder Christ And whether a king without offence agaynst GOD and his people maye
Roger Holland THe last examination of Roger Holland was when he with his fellow prisoners were brought into the consistorie there excommunicated all sauing Roger redy to haue their senteÌ„ce of iudgement geuen with many threatning words to feare them withall the Lord Strange syr Tho. Iarret M. Eagleston Esquier and diuers other of worship both of Cheshire Lankeshire that were Rog. Hollands kinsmeÌ„ and friends being there present which had beene earnest suters to the Bishop in hys fauour hoping of his safetie of life Nowe the Bishop hoping yet to winne him with his faire and flattering woordes began after this maner Boner Rog. I haue diuers times called thee before home to my house and haue conferred with thee and being not learned in the latine toung it doth appeare vnto me thou art of a good memorie of a very sensible talke but something ouerhastie which is a naturall disease to some men And surely they are not the worst natured men For I my selfe shall now and then be hastie but mine anger is soone past So Roger surely I haue a good opinion of you that you wil not with these lewd fellowes cast your selfe headlong from the church of your parents your frendes that are here very good catholikes as it is reported vnto me And as I meane thee good so Roger play the wisemans part and come home with the lost sonne and say I haue runne into the church of schismatikes and heretikes from the catholicke church of Rome and you shall I warrante you not only finde fauor at Gods hands but the Church that hath authoritie shall absolue you and put newe garments vppon you and kill the fatling to make thee good cheare withall That is in so doing as meate doth refresh and chearish the minde so shalt thou finde as much quietnesse of conscience in comming home to the church as dyd the hungry sonne that had ben fed afore with the hogs as you haue done with these heretikes that seuer them selues from the church I giue them a homely name but they be worse putting his hand to his cap for reuereÌ„ce sake then hogs For they know the church and will not followe it If I shoulde saye thus muche to a Turke hee woulde I thinke beleue me But Roger if I did not beare thee and thy friendes good will I woulde not haue sayde so muche as I haue done but I would haue let mine Ordinarie alone with you At these wordes his frendes that were there gaue the Bishop thankes for his good will and paines that he had taken in his and theyr behalfe Boner Wel Roger how say you nowe Do you not beleeue that after the Priest hath spoken the words of consecration there remaineth the body of Christ really corporally vnder the formes of bread and wine I meane that selfe same body that was borne of the virgine Mary that was crucified vpon the crosse that rose againe the third day Holland Your Lordship sayth the same body which was borne of the virgin Marie which was crucified vpon the Crosse which rose againe the third day but you leaue out which ascended into heauen and the Scripture sayeth he shall there remaine vntil he come to iudge the quicke and the deade Then he is not contained vnder the formes of bread and wine by Hoc est corpus meum c. Boner Roger I perceiue my paines and good will will not preuaile and if I shoulde argue with thee thou art so wilâ—ul as all thy fellowes be standing in thine owne singularitie foolish conceit that thou wouldest still talke to no purpose this 7. yere if thou mightest be suffered Aunswer whether thou wilt confesse the reall corporall presence of Christes body in the Sacrament or wilt not Holland My Lord although that God by his sufferaunce hath nere placed you to set forth his truth and glory in vs his faithful seruantes notwithstanding your meaning is farre from the zeale of Christ and for all your words you haue the same zeal that Annas and Caiphas had trusting to their authoritie traditions and ceremonies more then to the woorde of God Boner If I should suffer hym he would fall from reasoning to railing as a franticke heretike Lord Straunge Roger sayth the Lord Straunge I perceiue my Lorde woulde haue you to tell him whether you will submit your selfe vnto him or no. Boner Yea sayeth Boner and confesse this presence that I haue spoken of With this Roger turning him to the Lorde Strange and the rest of his kinsmen and frendes very chearefully kneled downe vpon his knees and said God by the mouth of his seruant S. Paul hath said Let euery soule submit him selfe vnto the higher powers and he that resisteth receiueth hys owne damnation and as you are â— Magistrate appoynted by the will of God so do I submit my selfe vnto you and to all such as are appoynted for Magistrates Boner That is well sayde I see you are no Anabaptist Howe saye you then to the presence of Chrâ—stes bodye and bloud in the Sacrament of the altare Holland I say and I beseeche you all to marke and beare witnes with me for so you shal doe before the iudgement seate of God what I speake for heere is the Conclusion And ye my deare frendes turning him to his kinsmen I pray you shew my father what I doe say that he may vnderstand I am a christian man I say and beleeue and am therein fully persuaded by the scriptures that the Sacrament of the Supper of oure Lorde ministred in the holye Communion according to Christes institution I beinge penitent sorie for my sinnes and minding to amend and lead a new life and so coÌ„ming worthely vnto Gods bord in perfect loue charity do there receiue by faith the body bloud of Christ. And though Christ in his humane person sitte at the right hand of his father yet by saith I say his death his passion his merites are mine and by faithe I dwell in him and he in me And as for the Masse transubstantiation the worshipping of the Sacrament they are meere impietie and horrible idolatrie Boner I thought so much sayth Boner suffering him to speake no more how he wold proue a very blasphemous hereticke as euer I heard Howe vnreuerently doeth hee speake of the blessed Masse and so read his bloudy senteÌ„ce of condemnation adiudging him to be burned All this while Roger was verye patient quiet and when he should depart he sayd my lord I besech you suffer me to speake 2. words The B. wold not hear him but bad him away Notwtstanding being requested by one of his frendes he sayd speake what hast thou to say Holland Euen now I told you that your authority was from God and by his sufferance and now I tel you God hath heard the praier of his seruaÌ„ts which hath ben powred forth with feares for his afflicted sainctes which daily you persecute as now you
do vs. But this I dare be bold in God to speake which by his spirit I am moued to say that God will shorten your hand of cruelty that for a time you shal not molest his church And this shal you in short time well perceiue my deare brethrē to be most true For after this day in this place shall there not be anye by hym put to the triall of fire and fagot And after this daye there was neuer none that suffered in Smithfielde for the testimonie of the gospell God be thanked After these woordes spoken saith Boner Roger thou art I perceiue as madde in these thy heresies as euer was Ioan Butcher In anger and fume thou woldest become a railing Prophet Thoughe thou and all the sorte of you would see me hanged yet I shall liue to burne yea I wil burne all the sort of you that come in my handes that wil not worship the blessed sacrament of the altare for all thy pratling and so he went his way Then Roger Holland began to exhort his frendes to repentance and to thinke wel of them that suffered for the testimonie of the Gospel and with that the B. came back charging the keeper that no man shoulde speake to them without his licence and if they did they should be cōmitted to prison In the meane season H. Pond and Roger spake stil vnto the people exhorting them to stande in the truthe adding moreouer that God woulde shorten those cruel and euil daies for his elect sake The day they suffred a proclamation was made that none should be so bold to speake or talke any word vnto them or receiue any thing of them or to touche them vpō payne of imprisonment without either bale or mainprise wyth diuers other cruell threatninge woordes contained in the same Proclamation Notwithstanding the people cryed out desiring God to strengthen them and they likewyse still praied for the people and the restoring of his woorde At length Roger embracing the stake and the reedes said these woordes Lord I most humbly thanke thy Maiestie that thou hast called mee from the state of death vnto the lighte of thy heauenlye worde and nowe vnto the fellowship of thy Sainctes that I may sing and say Holy holy holy Lord God of hoastes And Lord into thy handes I commit my spirite Lord blesse these thy people and saue them from Idolatrie and so ended his life looking vp into heauen praying and praising God with the rest of his fellowe Sainctes For whose ioyfull constancie the Lord be praised The Martyrdome of vj. which suffered at Brainforde for the true testimonie of Iesus Christ. NOt long after the death of the fore named vij godlye Martyrs that suffered in Smithfielde were vj. other faithfull witnesses of the Lordes true Testament Martyred at Braynforde vij miles from London the xiiij day of Iuly 1558. which sayd sixe were of that companie that were apprehended in a close harde by Islington as is aboue specified and sent to prisone Whose names and articles proponed to them with their answers vnto the same hereafter followeth Robert Milles. Stephen Corton Robert Dynes Stephen Wight Iohn Slade William Pikes or Pikers a Tanner These vj. forenamed Martyrs gentle Reader hadde their articles ministred to them by Thomas Darbishire Boners Chancellor at sundrye times as Robert Mules the 20. day of Iune Stephen Wight the 21. day of the said moneth Ste. Cotton and Iohn Slade the 22. day Robert Dines and William Pikes the 23. day At which said times though they were seuerally examined yet had they all one maner of articles ministred to them yea th◠selfe same Articles that were ministred to Iohn Holiday Hēry Pond and their companie aforesayd Which sayde articles I leaue the reader to looke for in page 1967. and think it not necessarye anye more to rehearse them but onely to proceede with their aunsweres to the same which briefly and in summe hereafter followeth The answeres of the forenamed persons to the Articles aforesayd 1 TO the first Article they all graunted the same and added thereto for going to Church that Robert Milles and Stephen Wight came not there for 3. quarters of a yere before and Iohn Slade William Pikes not since the Queenes raigne Stephen Cotten not for a twelue moneth before and Rob. Dynes not for two yeares before The 2.3.4.5 and 6 Articles they all answeared in effecte as the forenamed Iohn Holiday Henry Ponde and their companye did pag. 1931 sauing they added that as their rites customes ceremonies are against the worde of God so will they obserue and keepe no parte of the same Stephen Wight added further that he receiued not their Sacrament of the aultar for two yeres before nor Iohn Slade and William Pikes since Queene Maries raigne nor Stephen Cotton for a twelue moneth before nor Robert Dines for three yeres before To the 7. article they all graunted the same in euerye parte like vnto the aforenamed Henry Pond and his companye page 1931 sauing Rob. Dines added that it was no part of his beliefe To the 8. Article they all graunted the same in euery part as the forenamed William Holliday and his companye page 193◠but Robert Milles added therto that he wil not come to church nor allowe their religion so long as the crosse is crepte too and worshipped and Images are in the Church Iohn Slade affirmed in effecte as Robert Milles did adding further that there be not 7. Sacraments but 2. Sacraments which is Baptisme the Supper of the Lord. Stephen Cotton woulde no further allowe the Popish religion then it agreeth with Gods woorde and Robert Dines affirmed in effect the like to Stephen Cotton also To the 9. and 10 articles Robert Milles Iohn Slade Steuen Cotton answered that they do not allow the popish seruice then set foorth because it is against the truthe and in a straunge language which the common people vnderstand◠not Robert Dines and William Pikes will neither allow nor disallowe the Latine seruice because they vnderstād it not And Steuen Wight would make no directe aunswer to the articles at all and to the 11.12.13 and 14. articles we finde no answeres recorded of the said Steuen Wight but of the rest of his fellowe prisoners wee finde answers to those articles which hereafter followe To the 11. article Robert Milles Iohn Slade and Steuen Cotton answered that concernīg the bookes faith and religion specified in this article they doe allowe them so farre foorth as they agree with Gods word c. Robert Dines would make no answer thereto because he thoughte himselfe vnmeete to iudge thereof and William Pikes doeth not remember that hee hathe misliked the seruice and the faith and religion set foorth in king Edward the sixt his time To the 12. they graunt that if they might receiue the sacrament as they did in king Edward the sixt daies they would with all their heart so doe To
till he come and therefore I meruaile ye blushe not before all this people to lye so manifestly as ye doe With that Gascoine held his peace made her no answer for as it seemed he was ashamed of his doyngs Then the Chancellor lift vp his hed of from his cushion and commanded the Gaoler to take her away Dry. Now sayd she ye be not able to resist the truth ye coÌ„maund me to prison agayne Well the Lord in the end shal iudge our cause and to hym I leaue it Iwisse iwisse this geare will go for no payment then So went she with the Gaoler away The second examination of Alice Dryuer THe next day she came before them agayne the Chancellor then asked her what she said to the blessed sacrament of the aulter Dry. I will say nothing to it for you will neither beleeue me nor your selues For yesterday I asked you what a sacrament was and you sayde it was a signe and I agreed therto sayd it was the truth confirming it by the scriptures so that I went not from your owne words now ye come and aske me agayne of such a sacrament as I told you I neuer red of in the scriptures Spens Thou lyest naughty woman we did not say that it was a signe Dry. Why maisters be ye not the meÌ„ that you were yesterday will ye eat your owne wordes Are ye not ashamed to lie before all this multitude here present who heard you speake the same Then stoode vp D. Gascoine said she was deceyued for there were three churches the malignant church the church militant and the church triumphaÌ„t So he would â—ame haue made matter but he could not tell which way Dry. Sir is there mention made of so many Churches in the scripture Gasc Yea. Dry. I pray you where find you this word Church written in the scripture Gasc It is written in the new Testament Dry I pray you sir shew the place where it is written Gasc I cannot tell the place but there it is With that she desired him to looke in his Testament Then he fombled sought about him for one but at that tyme he had none that he knew well enough though he seemed to search for it At the last she said Haue ye none here sir Gasc No. Dâ—y I thought so much in deede that ye were little acquainted withall Surely you be a good Doctor You say you sit here to iudge accordyng to the law and howe can you geue iudgement haue not the booke of the law with you At which words Gascoine was out of countenance and asked her if she had one Dry. No sayd she Gasc Then sayd he I am as good a doctor as you Dry. Well sir I had one but you tooke it from me as you would take me from Christ if you could and since would ye not suffer me to haue any booke at all so burnyng is your charitie But you may well know I thanke God that I haue exercised the same Els could I not haue answered you to Gods glory be it spokeÌ„ as I haue Thus she put them all to silence that one looked on another and had not a word to speake Dry. Haue you no more to say God be honoured You bee not able to resist the spirit of God in me a poore woman I was an honest poore mans daughter neuer brought vp in the vniuersitie as you haue bene but I haue driuen the plough before my father many a tyme I thanke God yet notwithstandyng in the defence of Gods truth and in the cause of my maister Christ by his grace I will set my foote against the foote of any of you all in the maintenance and defence of the same and if I had a thousand lyues it would go for payment thereof So the Chancellour rose vp and red the sentence in Latine of condemnation and committed her to the secular power so went she to prison agayne as ioyful as the bird of day praysing and glorifiyng the name of God ¶ Alexander Gouche Martyr AT which tyme Alexander Gouch also was examined who was taken with her as before is said whose examination here after followeth This Alexander Gouch was examined chiefly of the Sacrament other ceremonies of the popish church And as for that his beliefe was that Christ was ascended into heauen and there remayneth that the Sacrament was the remembraunce of his death and passion and for refusing the Masse and the Pope to be supreme hed of Christs Church for these causes was he condemned died with Alice Dryuer at Ipswich the 4. of Nouember which was the Monday after All Saintes 1558. D. Myles Spenser beyng Chancellor they both endyng their lyues with earnest zeale nothing fearyng to speake their conscience wheÌ„ they were commaunded to the contrary These two godly personnes beyng come to the place where the stake was set by 7. of the clocke in the morning notwithstandyng they came the selfe same mornyng from Melton Gaole which is vj. myles from Ipswich beyng in their prayers and singyng of Psalmes both of them together Sir Henry Dowell then beyng Shiriffe was very much offended with them and wylled the Bailiffes of Ipswich to bidde them make an ende of their Prayers they kneelyng vpon a broome fagot one of the Bailiffes whose name was Richard Smart commaunded them to make an ende saying On on haue done haue done make an ende nayle them to the stake yet they continued in prayer Then sir Henry sent one of his men whose name is Rich. Coue that they should make an end Then Gouch stood vp and sayd vnto the Shiriffe I pray you M. Shirife let vs pray a litle while for we haue but a little tyme to lyue here Then said the Bailife Come of haue them to the fire Then the sayd Gouch and Alice Driuer sayde Why M. Shiriffe and M. Bayliffe wyll you not suffer vs to pray Away said sir Henry to the stake with them The Martyrdome of Alexander Gouch and Driuers wyfe Then diuers came tooke them by the handes as they were bound standing at the stake The shiriffe cryed laye hands on them lay hands on them With that a great nuÌ„ber ran to the stake The shirife seyng that let them all alone so that there was not one taken There was one Bate a Barbour a busie doer about theÌ„ who hauing theÌ„ a freese gowne vpon hym sold it immediately saying it stunke of heretikes with other foule wordes moe After this within three or foure weekes Gods hand was vpon hym and so he dyed very miserably in Ipswich The Martyrdome of three which were burned at Bury for the true testimony of Iesus Christ. ALthough our history hasteth apace the Lord be praysed to the happy death of Queene Mary yet she died not so soone but some there were burned before and moe should haue bene burnt soone after them if Gods
prouision had not preuented her with death In the number of them which suffred the same month when Queene Mary died were three that were burned at Bury whose names were these Phillip Humfrey Iohn Dauid Henry Dauid his brother Concernyng the burnyng of these three here is to bee noted that sir Clement Higham about a fortnight before the Queen died did sue out a writ for the burning of these three aforesayd godly and blessed Martyrs notwithstandyng that the Queene was then known to be past remedie of her sicknesse The trouble and Martyrdome of a godly poore woman which suffred at Exeter ALthough in such an innumerable company of godlye Martyrs which in sundry quarters of this Realme were put to torments of fire in Q. Maries time it be hard so exactly to recite euery perticular person that suffred but that some escape vs eyther vnknowen or omitted yet I can not passe ouer a certaine poore woman and a sely creature burned vnder the sayd queenes reigne in the City of Exeter whose name I haue not yet learned who dwelling sometime about Cornewall hauing a husbande and childrē there much addicted to the superstitious sect of popery was many times rebuked of thē driuē to go to the church to their Idols and ceremonies to shrift to follow the Crosse in Procession to geue thankes to God for restoryng Antichrist agayne into this Realme c. Which when her spirit could not abide to do she made her prayer vnto God calling for helpe and mercy and so at length lying in her bed about midnight she thought there came to her a certaine motion and feeling of singuler comfort Wherupon in short space she beganne to grow in contempt of her husband and children and so taking nothing from them but euen as she went departed from them seeking her lyuing by labor spinning as well as she could here there for a time In which time notwithstanding she neuer ceased to vtter her minde as well as she durst howbeit she at that time was brought home to her husband agayn Wher at last she was accused by her neighbours and so brought vp to Exeter to be presented to the Bishop and his Clergy The name of the Bishop which had her in examination was Doctour Troubleuile His Chauncellour as I gather was Blackstone The chiefest matter whereupon she was charged and condemned was for the Sacrament which they call of the Aultar and for speaking against Idols as by the declaration of those which were present I vnderstand which report the talk betwene her and the bishop on this wise Bishop Thou foolish woman quoth the Byshop I heare say that thou hast spoken certayne words of the most blessed Sacrament of the Aultar the body of Christ. Fye for shame Thou art an vnlearned person and a woman wilt thou meddle with such highe matters whiche all the Doctours of the worlde can not define Wilt thou talke of so high misteryes Keepe thy worke medle with that thou hast to do It is no womans matters at cardes and towe to be spoken of And if it be as I am infourmed thou art worthy to be burned Woman My Lord sayde she I trust your Lordship will heare me speake Bish. Yea mary quoth he therfore I send for thee Woman I am a poore woman do liue by my hands getting a peny truely of that I get I geue part to the poore Bish. That is well done Art thou not a mans wife And here the Bishop entred into talke of her husband To whom she answered againe declaring that she had a husband and children and had them not So long as she was at liberty she refused not neyther husband nor children But now standing here as I doe sayd she in the cause of Christ his trueth where I must either forsake Christ or my husband I am contēted to sticke onely to Christ my heauenly spouse and renounce the other And here she making mention of the words of Christ He that leaueth not father or mother sister or brother husband c. the Byshop inferred that Christ spake that of the holy martyrs which dyed because they would not doe sacrifice to the false Gods Woman Sikerly syr and I will rather dye then I will do any worship to that foule Idoll whiche with your Masse you make a God Bish. Yea you callet will you say that the sacrament of the aultar is a foule Idoll Wom. Yea truly quoth she there was neuer such an Idoll as your sacramēt is made of your priestes cōmaūded to be worshipped of al mē with many fōd phantasies where Christ did commaund it to be eaten drunken in remembraunce of his most blessed passion our redemption Bish. See this pratling woman Doest thou not heare that Christ did say ouer the bread This is my body ouer the cup This is my bloud Wom. Yes forsooth he sayd so but he meant that it is hys body and bloud not carnally but sacramentally Bish. Loe she hath heard pratling among these new preachers or heard some peeuish book Alas poore womā thou art deceiued Wom. No my Lorde that I haue learned was of Godly preachers of godly books which I haue heard read And if you will geue me leaue I will declare a reason why I will not worship the sacrament Bish. Mary say on I am sure it will be goodly geare Woman Truely such geare as I will loose this poore life of mine for Bish. Then you will be a martyr good wife Woman In deed if the denying to worshippe that bready God be my martyrdome I will suffer it with all my hart Bish. Say thy minde Wom. You must beare with me a poore woman quoth she Bish. So I will quoth he Woman I will demaunde of you whether you can denye your creed which doth say that Christ perpetually doth sit at the right hand of his father both body soule vntill he come againe or whether he be there in heauē our aduocate do make prayer for vs vnto God his father If it be so he is not here in the earth in a piece of bread If he be not here if he do not dwel in temples made with hands but in heauen what shall we seeke him here if he did offer his body once for all why make you a new offering if with once offring he made al perfect why do you with a false offring make al vnperfect if he be to be worshipped in spirite and truth why doe you worship a piece of bread if he be eaten drunkē in faith truth if his flesh be not profitable to be among vs why do you say you make his body and fleshe and say it is profitable for body soule Alas I am a poore woman but rather then I would do as you doe I would liue no longer I haue sayd syr Bish. I promise you you are a iolly protestant I pray you in what schooles haue you
the very same Christ that was borne of the virgine Mary that was hanged on the Crosse and that suffered for our sinnes and at these words they al put of their cappes and bowed theyr bodyes White My Lord what is a Sacrament Brookes It is the thing it selfe the which it representeth White My Lord that can not be for he that representeth a Prince can not be the Prince himselfe Brookes How many sacraments findest thou in the scriptures called by the name of Sacramentes White I finde 2. Sacraments in the Scriptures but not called by the names of the sacramentes But I thinke S. Augustine gaue them the first name of Sacramentes Brookes Then thou findest not that word sacrameÌ„t in the Scriptures White No my Lord. Brokes Did not Christ say This is my body and are not his words true White I am sure the wordes are true but you play by me as the deuill did by Christ for he sayd If thou be Mat. 4. For it is c. Psal. 91. But the words that folowed after he clean left out which are these Thou shalt walke vpon the Lion and Aspe c. These woordes the Deuill lefte out because they were spoken agaynst hymselfe and euen so doe you recite the Scriptures Brokes Declare thy fayth vpon the Sacrament White Christ and his Sacramentes are like because of the natures for in Christ are 2. natures a diuine and a humane nature so likewise in the Sacrament of Cristes body and bloud there be two natures the which I deuide into 2. partes that is externall and internal The external part is the element of bread and wine according to the saying of S. Austine The internal part is the inuisible grace which by the same is represented So is there an externall receiuing of the same Sacrament an internall The externall is with the hande the eye the mouth and the eare The internall is the holy ghost in the hart which worketh in me fayth Wherby I apprehend all the merits of Christ applying the same wholly vnto my saluation If this bee truth beleue it and if it be not reproue it Doct. Hoskins This is Oecolampadius doctrine Hooper taught it to the people Brokes Doest thou not beleue that after the wordes of coÌ„secration there is the naturall presence of Christes body White My Lord I will aunswere you if you wyll aunswere me to one question Is not this article of our beliefe true He sitteth at the right hand of God the father almighty if he be come from thence to iudgement say so Brokes No. But if thou wilt beleue the Scriptures I will proue to thee that Christe was both in heauen and in earth at one time White As he is God he is in all places but as for hys manhood he is but in one place Brokes S. Paule sayth 1. Cor. 15. Last of all he was seene of me c. Here S. Paule sayth he sawe Christ and S. Paule was not in heauen White S. Pauls chief purpose was by this place to proue the resurrection But how do you proue that Christ when he appered to S. Paule was not still in heauen like as he was sene of Stephen sitting at the right hand of God S. Augustine sayth the head that was in heauen dyd crye for the body and members which were on the earth said Saul Saul why persecutest thou me And was not Paule taken vp into the thyrd heauen where hee might see Christ as he witnesseth Cor. 15. For there he doth but onely saye that he saw Christ but concerning the place hee speaketh nothing Wherfore this place of scripture proueth not that Christ was both in heauen and earth at one tyme. Brokes I told you before he woulde not beleeue Here be three opinions the Lutherans the Oecolampadians and we the Catholickes If you the Oecolampadians haue the truth then the Lutherians we the catholickes be out of the way If the Lutherians haue the truth then you the Oecolampadians and we the Catholickes be out of the way But if we the catholicks haue the truth as we haue in deede then the Lutherians and you the Oecolampadians are out of the way as ye are in deede for the Lutherians do call you heretickes White My Lorde ye haue troubled me greatly wyth the Scriptures Brokes Did I not tell you it was not possible to remoue him from his errour Away with him to the Lollardes Tower and dispatch him as soone as ye can This was the effect of my first examination More examinations I had after this which I haue no tyme now to write out Amongest many other examinatioÌ„s of the foresaid Richard White at diuers and sondry times susteined it happened one time that Doctour Blackston Chancellour of Exeter saâ—e vpon him with diuers other who alledging certayne Doctors as Chrysostom Cyprian Tertullian agaynst the sayd Richard and being reproued by hym for his false patching of the Doctors fell in such a quaking shaking his conscience belike remorsing him that he was fayne â—lowping downe to laye both his handes vpon his knees to stay his body from trembling Then the sayd Iohn Hunt and Richard White after many examinatioÌ„s and long captiuity at length were called for and brought before Doctour Geffrey the Byshops Chancellor there to be condemned and so they were The high Sheriffe at that present was one named Syr Anthony Hungerford who being theÌ„ at the Sessions was there charged with these two condeÌ„ned persoÌ„s with other malefactours there condemned likewise the same time to see the execution of death ministred vnto them In the meane tyme M. Clifforde of Boscon in Wiltshyre sonne in law to the sayd Syr Anthony Hungerford the Shiriffe commeth to his father exhorting him counselling him earnestly in no case to medle with the death of these two innocent persons and if the Chauncellour and Priestes would needes be instant vpon him yet he should first require the writ to be sent downe De comburendo for his discharge Syr Anthony Hungerford hearing this and vnderstanding Iustice Browne to be in the town the same time went to him to aske his aduise couÌ„sel in the matter who told him that without the writ sent downe from the superiour powers he could not be discharged and if the writte were sent then he must by the law do his charge The Sheriffe vnderstanding by Iustice Browne how farre he might go by the lawe and hauing at that time no writ for his warrant let them alone and the next daye after taking his horse departed The Chauncellor all this while maruelling what the Sheriffe ment and yet disdayning to go vnto him but looking rather the other should haue come first to him at last hearing that he was ridden taketh his horse and rideth after him who at length ouertaking the said Sheriffe declareth vnto him how he had committed certaine condemned prisoners to his hand whose duty had bene to haue sene
them for the Sermon Wherunto they made but a small answer Then the Sheriffe made a Bill and so feared the men that 2. or 3. of them set to their hands and one of them neuer ioyed after but it was a griefe to him till he died Then did they take men with them vnto the Parsones house and in the night they tooke him and wyth watchmeÌ„ kept him vntill it was day Then should he haue bene caried the next day to the Counsell but the said Rob. Blomefield was taken so sicke that hee was like to die so that he could not carie him for his life Then the sayd sheriffe sent him to Ipswich againe and there he was for a time Then hee was sent to Burie prison from thence to the Councel and then into the Flete and so he lay in prisone from the beginning of haruest till it was nigh Christmasse and he sayd God gaue him â—uche answeres to make when he was examined that hee was deliuered with quietnes of conscience And hauing his libertie he came againe vnto the foresayd Towne and because he would not goe to Masse his liuing was taken away and he his wife were constrained to flie heere and there for his life conscience In the last yeare of Queene Maries raigne God did take him out of this life in peace Where moreouer is to be noted that this Robert Blomfield aboue named immediately after he had apprehended the saide Browne fell very sicke And though at that time he was a welthy man and of a great substance beside his land which was better then twentie pound a yeare after thys time God so plagued his housholde that hys eldest sonne died and his wife had a pining sickenesse till she departed this life also Then maried he an other a richer widow but all wold not helpe and nothing would prosper For hee had a sore pining sicknesse being full of botches and sores whereby he wasted away both body and goodes till he died So when he died he was aboue ix â—core pounds in det and it was neuer heard of any repentaunce he had But a litle before his death he bragged threatned a good man one Symon Hariston to putte him foorth to the Officers because he did weare no Surplis when he sayd seruice Wherefore it is pitie suche baites of Poperie are lefte to the enemies to take Christians in God take them away or els from them for God knoweth they be the cause of much blindnesse and strife amongest men Furthermore out of the sayde Towne were constrayned to flye Robert Boele and Iohn Trapne because they woulde not goe to Masse and receiue their Sacrament of the aultare Elizabeth Young YE heard before in the treatise of the scourging of Thomas Grene how he was troubled and beaten by doctour Storie for a certaine booke called Antichriste which he receiued of a woman because in no case he woulde detect her This woman was one Elizabeth Young who comming from Emden to England brought with her diuers bookes and sparsed them abroad in London for the which shee being at length espied and laied fast was broughte to examination 13. times before the Catholicke Inquisitours of heretical prauitie O. the which her examinations nine haue come to our handes Wherein how fiercely she was assaulted how shamefully shee was reuiled how miserably handled and what answeres she made vnto the aduersaries in her owne defence and finally after all this how she escaped and passed through the pikes being yet as I heare say aliue I thought to geue the reader here to see and vnderstande The first examination of Elizabeth Young before maister Hussie WHo examined her of many thinges First where she was borne and who was her father and mother Elizabeth Young Syr all this is but vaine talke and very superfluous It is to fil my head with fantasies that I shoulde not be able to aunswere vnto suche thinges as I came for Ye haue not I thinke put me in prison to know who is my father and mother But I pray you goe to the matter that I came hether for M. Hussie Wherfore wentest thou out of the realme Elizabeth To keepe my conscience cleane Hussie When wast thou at Masse Eliz. Not this three yeares Hussie Then wast thou not there iij. yeares before that Eliz. No Syr nor yet iij. yeares more before that for and if I were I had euill lucke Hussie How old art thou Eliz. Fourty and vpwardes Hussie Twentie of those yeares thou wentest to Masse Eliz. Yea and twentie more I may and yet come home as wise as I went thether first for I vnderstand it not Hussie Why wilt not thou go to the Masse Elizabeth Syr my conscience will not suffer me For I had rather that all the world should accuse me then mine owne conscience Hussy What and if a louse or a flea sticke vpon thy skinne and bite thy flesh thou must make a conscience in the taking her off is there not a conscience in it Elizabeth That is but an easie Argument to displace the Scriptures and especially in such a part as my saluation dependeth vppon for it is but an easie conscience that a man can make Hussy But why wilte thou not sweare vpon the Euangelist before a Iudge Eliz. Because I know not what a booke oth is Hussy Then he began to teach her the booke oth Eliz. Syr I do not vnderstand it and therefore I wil not learne it Hussy Then sayde hee thou wilt not vnderstand it and with that rose vp and went his way Her second examination before Doctour Martin WHo sayd to her Woman thou art come from beyoÌ„d the sea and hast brought with thee bookes of heresie and treason and thou must confesse to vs who translated them Printed them and who sent them ouer for once I knowe thee to be but a messenger and in so doynge the Queenes highnesse will be good to thee for shee hath forgeuen greater things then this thou shalt find as much fauour as is possible But if thou be stubborne and wilte not confesse thou wilt be wondrous euill handled for we know the truth already but thus we do only to see whether thou wilt be true of thy woord or no. Eliz. Syr ye haue my confession and more then that I can not say Martin Thou must say more and shalt say more Doest thou thinke that we wil be full answeared by this examination that thou hast made Thou rebell whoore and traitorly heretike thou dost refuse to sweare vpon the Euangelist before a Iudge I heare say Thou shalt be racked inch meale thou traitourly whoore and hereticke but thou shalt sweare afore a Iudge before thou goe yea and thou shalt be made to confesse how many bookes thou hast sold and to whom Eliz. Syr I vnderstand not what an oth is and therfore I will take no suche thing vppon me And no man hathe boughte any bookes of mee
God brake the bond shortened her iourney for hee tooke her home to hymselfe out of this lyfe in peace This good old woman long before she went to prison had the fallyng sicknesse and told a friend of hers one Symon Harlston after she was apprehended that she had it neuer more but liued in good health ioy of hart through her Lord Christ. She had a very vnkinde man to her husbande who while shee was in prison solde away her raimente and would not helpe her and after she was out of prison shee returned home vnto him yet would he shew her no kindnesse nor helpe her neither and yet the house land that he dwelt in he had by her wherfore as long as she lyued she was found of the congregation The said Elizabeth Lawson also had a sister wyfe to one Rob. Hollon of Mickfield in the same countie of Suffolk which likewise was persecuted and driuen out from house to house a yong man her sonne with her because they would not go to the church to heare masse receyue the sacrament of the aultar ¶ Thomas Christenmasse and William Wattes IN this perillous rage of Queene Maries raigne were two men persecuted one called Tho. Christenmas the other Wil. Wats of Tunbridge in Kent As these trauailed from place to place not resting two nights together in one place it happened them on a tyme to come to Rochester in Kent where as they entryng into the Towne euē at the Townes ende met with a little Damosell of eyght yeares of age but whether she went they knewe not It was then night and they wery and fayne therfore would haue lyen in the same town but could not tell where they feared so the bloudy Catholickes At last they deuised to aske the Damosell whether there were any heretikes in the towne or no and she said yea They asked her where She aunswered them At such an Inne tellyng them the name and where the Inne was Shortly after as they were gone from her they bethought themselues better and God so moouyng their hartes they went to the childe agayne and asked her how she knew that the Innekeper of whome shee spake before was an heretike Marrie quoth she well enough and his wyfe also How knowest thou prety mayden said they I pray thee tel vs. How know I sayd she Marrie because they go to the church and those that will not holde vp their handes there they will present them and hee hymselfe goeth from house to house to compel them to come to Church When these two men heard this they gaue God prayse and auoyded that house takyng the warnyng of that Mayde of good bringyng vp as it should seeme to be Gods maruelous prouidence towards them ¶ Another escape of William Wats THis foresayd William Wats dwelling in Queen Maries dayes at Seale in Kent the last yere of her raigne saue one was apprehended by his enemies and brought by the Constables before the Bish. and Iustices at Tunbridge where the B. and Iustices would haue perswaded hym all they coulde to turne from the truth howbeit in vayne for they could not remooue him although they spēt all the forenoone therabouts with many flattring words so mercifull was the Lord vnto hym Now when dinner tyme was come as they shoulde rise they committed the prisoner to the constables againe and so rose vp to go to diner The Constables tooke Wats and led him to a vitailing house where after they had wel filled themselues they fel a sleepe supposing their prisoner to be sure enough vnder their handes Wats wife beyng then in the house with her husband and very carefull for his well doyng seyng the Constables thus fast a sleep desired her husband to depart and go thence for so much as the Lord had made such away for hym Unto which her words he would not consent althogh she perswaded him all that she could At the last they replieng one against an other a strāger heard them and asked her what the matter was that shee was so earnest with her husbande The wyfe tolde hym Then sayde the straunger vnto Wats these words Father goe thy wayes in Gods name and tary no longer the Lorde hath opened the way vnto thee Wherevpon the sayde Wattes went hys way and his wyfe departed from hym and went home to her house at Seale thinkyng her husband had gone another way Nowe as she was goyng in at her dore tellyng her friendes of hys deliueraunce immediately came the sayd Wattes in also and they all beyng amased thereat willed hym in all haste to get hym away for they thought there would bee search for hym immediately Then Wats sayd he would eate meate first and also pray which he did and afterward departed thence So soone as he was out of the dores and had hid hymselfe in an holly bush immediately came the said constables with thirtie persons into the sayd house to search for him where they pierced the Fetherbeds broke vp hys Chestes and made such hauocke that it was wonderfull and euer among as they were searchyng the Constables cryed I will haue Wats I will haue Wats I tel thee I wil haue Wattes but God be thanked Wats could not be found And when they saw it booted not to search for hym in the ende they tooke his wyfe and set her in a payre of stockes where she remayned two dayes and she was very bolde in the truth and at the last deliuered thorough the prouidence of God whose name be glorified in all his workes Amen * Iohn Glouer of Manceter Gentleman WHat a fatherly and manifest prouidence of the Lord likewyse did appeare in the preseruyng of M. Iohn Glouer in the Diocesse of Couentry and Lichfield in the Towne of Manceter first at the takyng of Robert hys brother At which tyme although the Commission came downe for hym yet so God ordered the matter that hys brother beyng sicke was apprehended and yet hee beyng whole escaped wherof mention is made before pag. 1709. And agayne another tyme how miraculously the mercifull prouidence of the Lorde wrought his escape oute of his enemies handes they beyng at his chamber dore and drawyng the latch to search for hym and how hys wyfe the same tyme was taken and sent to Lichfielde read before pag. 1714. ¶ One Dabney THere was at London a certaine honest godly person a Painter named Dabney whom Iohn Auales in the tyme of Queene Mary had brought before Boner to bee examined for his fayth It happened the same tyme. as the sayde Dabney was there that the Bishop was occupied with examination of other so that hee was bidde to stand by and to wayte the Bishops laysure Uppon the same or not long after sodainely commeth worde to the Bishop to prepare hym in all speede the generall procession taried for hym The Bishop hearyng that settyng all businesse aparte bustleth hymselfe with all speede
with him that night but committed him to the Clinke tyl Tuesday after * The first examination of Thomas Rose before Winchester at saint Mary Oueryes ON Thursday being brought before the B. of Winchester at S. Mary Oueries the said Tho. Rose spake as followeth Rose It maketh me to maruayle my Lord quoth he that I should be thus troubled for that which by the worde of God hath bene established by the lawes of this Realme allowed by your own writing so notably in your booke De vera obedientia confirmed Bysh. Ah sirha hast thou gotten that Rose Yea my Lord I thanke God and do confesse my self much thereby confirmed For as touching the doctrine of the supremacie agaynst the B. of Romes vsurped authoritie no man hath sayde further And as I remember you confesse in it that when this truth was reuealed vnto you you thought the scales to fall from your eyes Bishop Thou lyest like a varlet there is no such thinge in my booke but I shall handle thee and suche as thou art well enough I haue lōg looked for thee at length haue caught thee I will knowe who be thy maynteiners or els I will make thee a foote longer Rose My Lord you shall doe as much as pleaseth God no more yet the lawe is in our hand but I haue God for my maynteiner none other At these wordes one of his seruāts stepped forth and said my lord I heard this man preach by Norwich in sir Iohn Robsters house in hys praier he desired God to turne Q. Maries hart or elles to take her out of the world and this was in K. Edw. time Rose My Lord I made no such prayer but next after the king I prayed for her after this sort saying Ye shall pray for my Lady Maries grace that God wil vouchsafe to indue her with his spirite that she graciously may perceiue the misteries conteined within his holy lawes and so render vnto him her hart purified with true fayth true loyall obedience to her soueraigne lord and king to the good ensample of the inferiour subiects And this my Lord is already aunswered in mine own hand writing to the counsel Unto this he sayd little but turning his face to certayne that were by him This is he quoth the Bishop that my Lord of Norwich told me had begotten his mayd with chylde Rose This is no heresie my Lord although it be a lye In deed certayn wicked persons raysed this report of me for the hatred they bare to the doctrine whiche I preached but for purgatiō of my self herein I had no lesse then 6. of the counsails hands that there might be due dilligent examination for this matter in the country by men of worship appointed for that purpose who can al testifie I thank god that I am most cleare frō such wickednes in deede they haue cleared me frō it therfore I doubt not but all good mē will espye the mischieuous deuise of mine aduersaryes whych when other wayes fayled by such sinister means went about to draw me into discredite hatred but God which is the helper of the innocēt searcher of mens harts hath doth defend me hath layd open thinges that wer hid to their shame One of the chief reporters of this that I should so abuse my self was one M. Clarke seruaunt in some estimation with the old Lord Treasurer of England reputed taken for a coniurer who afterwards for his good demerites hanged himself in the Tower Then the bishop commanded that I shoulde be caryed to the tower be kept safely where I did lye til it was the weeke before Whitsōtide Before which time I was twise called when as the bish came to the tower about other prisoners Notwythstanding the B. had no great talk with me but spake frēdly Howbeit one sir Rich. Southwell knight still accused me for my prayer sayde I did put a difference betwixte Lady Mary Lady Elizabeth for that I prayed in king Edwardes fayth prayed that he would confirme Lady Elizabeth in that which was well begō in her Unto this the bish sayde little but in the weeke before Pentecost I was conueyed from the tower to Norwich there to be examined by the bish and his clergy as concerning my faith the maner wherof here followeth ¶ The second examination of Tho. Rose before the bishop of Norwiche Hopkins by name in his owne Palace in the presence of sir William Woodhouse knight M. Stewarde the Chauncellor Doct. Barret with diuers others the Wednesday in Whitson weeke an Domini 1553. AFter I was presented by my keeper the bishop immediately asked me what I was I told him I had bene a Minister Bishop What is this to the purpose were yee a Fryer or a Priest Rose Fryer was I neuer but a Prieste haue I bene and beneficed by the kinges Maiesty Byshop Where were ye made Priest Rose In Exceter in the county where I was borne Thē the bishop required of me my letters of orders I told hym I knew not where they were become for they wer things of me not greatly regarded Byshop Well you are sent to me to be examined what say you will you submit your selfe to the order of the Churche of England Rose My Lord I trust I am not out of the order of chrystes Church in England neither do I knowe my selfe an offender there agaynst Bysh. What ye◠ye haue here preached moste damnable deuilish doctrine Rose Not so my lord The doctrine by me here preached was both true sincere holy But in deede the doctrine that is now set forth is most wicked and damnable yea that both agaynst Gods lawes mans But as for the doctrin by me preached it is grounded vpon the word of God set out also by the authoritie of two most mighty kings with the consent of all the Nobilitie and clergy of the same so that I preached nothing but their lawfull proceedinges hauing their lawfull authoritie vnder their broad Seales for confirmation of the same for which my doyng ye cannot iustly charge me For why sithens the lawe ceased I haue kept silence so that the Counsaile which sent me vnto you haue not charged me therwith Wherefore ye doe me open wrong to burden me with that wherein I am free Chanc. What sir ye are very captious answerest thou my Lord after such a sort Rose Syr sayd I I aunswere for my selfe and accordyng to the truth wherwith ye ought not to be offended if ye be of God Chaunc Thou art an euill man Wast thou not abiured before now Rose No ye vntruely report me and are in no wise able to proue that whiche ye haue spoken so that your wordes appeare to proceede altogether of malice whiche I haue not deserued at your handes But in this I well perceiue ye are made an instrument to vtter other mennes malice conceiued of olde Chaunc
What sayest thou to the reall presence in the sacrament Rose I wist right well yee were made an instrument to seeke innocent bloud well ye may haue it if God permitte it is present and at hande for I am not come hither to lye but to dye if God see it good in defence of that whiche I haue sayd Wherefore ye may begin when ye shall thinke good for I haue sayd nothing but the trueth and y◠which in those dayes was of al men allowed for truth agaynst the which ye at that time durst not once whisper although ye now brag neuer so much Bish. Wel father Rose sayd he what soeuer hath ben done in times past shal not now be called in question so that ye now submit your self For not only you but all the whole realm hath bene out of the right way both high low spiritual tēporal but al notwtstāding haue submited thēselues acknowledged their faith Wherfore if ye wil be accoūted for an Englishman ye must likewyse submit your selfe Rose My L. I am an Englishman borne do most humbly require of the christian congregation of England to bee counted as a perticular member of the same with al due reuerence submit my self as in forme maner followyng That whatsoeuer law or laws shal be set forth in the same for the establishment of Christs true religion that according to the faith doctrine of the holy patriarchs prophets Iesus Christ his holy apostles with the faithful fathers of Christs primatiue church I do not only hold it beleeue it but also most reuerently obey it At which my assertion the B. seemed to be greatly reioiced said well then we shall soone be at a point But said he you shal take this for no day of examination but rather of communication so that ye shall now depart pawse your selfe vntill we call for you againe and so ended our first meetyng ¶ The third examination of Thomas Rose ON the Friday following I was called agayne into Christes church within their Ladies chapell as they termed it where was gathered a great part of the whole citie of Norwich after I was by my keper presented the B. began with a great protestation after many wordes demanded of me whether according to my former promise I would submit my selfe or no I answered as before I had done that according to my former protestation I would most gladly obey Then said the Chauncellor to vtter hys gentlenes I thinke ye do but fayne Rose The fault then said I shal be in your selfe and not in me For if ye burthen me with nothing but scriptures the fathers of Christes primatiue church then as I sayde before so I say agayne I shall most gladly obey Chanc. Well then seeyng you chalenge to be a member of the church of England your mother here for triall of obedience prouoketh you as mothers are woont to allure you to receiue this little gift at her hand Rose Forsooth sayd I if she offer it me as receyued of God my father I shal gladly receiue it as from the hand of my very true and ghostly mother Chanc. What say you to care confession is it not a law ecclesiasticall and necessary for the church of England Rose Some wayes it might be permitted some wayes not that because it had not his originall of God hys blessed word and yet I deny not but that a man beyng trobled in his conscience and resorting to a discreete sober christian learned man for the quieting of hys mind might well be permitted but to binde a man vnder payne of dānation once euery yeare to number his sinnes into the eare of a filthy lecherous priest is not of God neither cā be approued by his word Bish. Ah sirrha yee will admitte nothing but scripture I see well Rose No truely my Lord I admit nothing but scripture for the regiment of the soule for why faythe commeth by hearing hearing by the word of god and where the word of God is not there ought no beliefe to bee geuen For what soeuer is not of fayth is sinne and here they leaue of speaking any more of that matter But then M. Chancelor began to whet his teeth at me saying Yea but you haue here preached that the reall naturall and substantiall presence of Christ is not in the Sacrament of the altar what say ye to that Rose Uerily I say that you are a bloudy man seeke to quench your thirst with the bloud of an innocent therefore to satisfie you in that behalfe I say verily vnto you that euen so I haue here preached and althoughe contrary to law you charge me with the same yet will I in no wise deny it though iustly I might do it but stand thereunto euē to seale it with my bloud desiring all that be here present to testifie the same and beleue it as the onely truth Bish. I charge you all beleue it not Rose Yea But my Lord sayde I if ye will needes haue credence geuen you you must bring Gods word to maintayne your sayinges Bish. Why doth not Christ say This is my body and can there be any playner wordes spoken Rose It is true my Lord the words be as playne as can be and euē so be these where as it is said I am a dore a vine and Christ called a stone a Lyon and yet is hee naturally none of these For they be all figuratiue speaches as both the scriptures and fathers do sufficiently proue At which my saying the Bishop woulde haue had me stay saying I should haue an other day wherin I might take better aduisement Rose Not so my Lord sayde I for I am at a full point with my selfe in that matter and am right well able to proue both your transubstantiation with the reall presence to be agaynst the scriptures the ancient fathers of the primatiue churche For Iustinus which is one of the ancientest writers that euer wrote vpon the sacramentes wryteth in his 2. Apologie that the bread water and wine in the sacrament are not to be taken as other meates drinkes but bee meates purposely ordayned to geue thankes vnto God and therfore be called Eucharistia and also haue the names of the body and bloud of Christe and that it is not lawfull for anye man to eate and drinke of them but suche as professed the religion of Christ and liue also accordyng to theyr profession and yet sayth he the same bread drink is chaunged into our flesh and bloud and nourisheth our bodyes By which saying it is euident that Iustine ment that the bread and wine remayne still or els they coulde not haue bene turned into our fleshe and bloud and nourish our bodyes At which my saying they were not a litle troubled but enforced themselues to haue denyed the Doctor and would suffer me to speake no more but strait way
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
God vpon the persecutours of his people and enemyes to his word with such also as haue bene blasphemers contemners and mockers of his Religion LEauing now Queene Mary being dead and gone I come to them whiche vnder her were the chiefe Ministers and doers in this persecution the Byshops I meane and Priestes of the Clergy to whoÌ„ Queene Mary gaue all the execution of her power as did Queene Alexandra to the Phariseis after the tyme of the Machabees Of whom Iosephus thus writeth Ipsa solum nomen regium ferebat caeterum omnem regni potestatem Pharisaei possidebant That is She onely reteyned to her selfe the name and title of the kingdome but all her power she gaue to the phariseis to possesse c. Touching which Prelates and Priestes here is to be noted in lyke sorte the wonderfull and miraculous prouidence of almighty GOD which as he abridged the reigne of theyr Queene so he suffered them not to escape vnuisited first beginning with Stephen Gardiner the Archpersecutour of Christes Church whom he tooke away about the middest of the Queenes reigne Of whose poysoned lyfe and stincking end forsomuche as sufficient hath bene touched before pag. 1786. I shall not need here to make any newe rehearsall therof After him dropped other awaye also some before the death of Queene Mary and some after as Morgan Byshop of S. Dauids who sitting vppon the condemnation of the blessed Martyr bysh Farrar and vniustly vsurping his rowm not long after was stricken by Gods haue after such a strange sort that his meate would not go down but rise pycke vp agayne somtyme at his mouth sometyme blowne out of his nose most horrible to beholde so he continued till his death Where note moreouer that when Mayster Leyson being then Sheriffe at Byshop Farrars burning had fet away the cattell of the sayde Byshoppe from his seruauntes house called Matthewe Harbottell into his owne custody the cattell comming into the Sheriffes ground diuers of them would neuer eate meate but lay bellowing and roaring and so dyed This foresayd Byshoppe Morgan aboue mentioned bringeth me also in remembraunce of Iustice Morgan who sate vpon the death of the Lady Iane not long after the same fell mad and was bereft of his wittes so died hauing euer in his mouth Lady Iane Lady Iane. c. Before the death of Queene Mary dyed Doct. Dunning the bloudy and wretched Chauncellour of Norwich who after he had most rigorously condeÌ„ned and murthered so many simple and faythfull Sayntes of the Lord coÌ„tinued not longe himselfe but in the middest of his rage in Queene Maryes dayes dyed in Lincolnshyre being sodaynly taken as some say sitting in his chayre The like sodayne death fel also vpon Berry Commissary in Northfolke who as is before shewed in the story of Thomas Hudson foure dayes after Queene Maryes death when he had made a great feast and had one of hys concubines there comming home from the Church after Euensong where he hadde ministred Baptisme the same tyme betweene the Churchyard and his house sodeinly fell downe to the ground with a heauy grone and neuer styrred after neither shewed any one token of repentance What a stroke of Gods hand was brought vppon the cruell persecutour of the holy and harmeles sayntes of the Lord Byshop Thornton Suffragan of Douer who after he had exercised hys cruell tyranny vpon so many Godly men at Canterbury at length comming vppon a Saterday from the Chapter house at Caunterbury to Borne there vpon sonday following looking vpon his meÌ„ praying at the bowles â—ell sodeÌ„ly in a Palsey and so had to bed was willed to remember God Yea so I doe sayd he and my Lord Cardinall to c. After hym succeeded an othher Byshop or Suffragan ordayned by the foresayd Cardinall It is reported that he had bene Suffragan before to Boner who not 〈◊〉 after was made Bysh. or Suffragan of Douer brake his necke fallyng downe a payre of stayres in the Cardinals chaÌ„ber at Grenewich as he had receiued the Cardinals blessing Among other plentifull and sondrye examples of the Lordes iudgement and seueritie practised vpon the cruell persecutors of hys people that is not the least that followeth concerning the story of one William Fenning the effect and circumstance of which matter is this Iohn Cooper of the age of 44. yeares dwelling at Watsam in the County of Suffolke beyng by science a Carpenter a man of a very honest report a good house-keeper a harbourer of straungers that trauayled for conscience and one that fauoured Religion and those that were religious he was of honest conuersation and good lyfe hating all popish and papisticall trash This man being at home in his house there came vnto hym one William Fenning a seruing man dwellyng in the sayd Town of Watsam and vnderstanding that the sayd Cooper had a couple of fayre Bullockes did desire to buy them of hym whiche Cooper told hym that hee was loth to sell them for that hee had brought them vp for hys owne vse and if he shoulde sell them he then must be compelled to buy other and that he would not do When Fenning saw he could not get them for he had often assayed the matter he sayd he woulde sit as much in his light and so departed and weÌ„t and accused him of high treason The words he was charged with wer these how he should pray that if God would not take away Queene Mary that then he should wishe the Deuill to take her away Of these wordes did this Fenning charge him before sir Henry Doâ—ell knight vnto whome he was caryed by M. Timperley of HinchlesaÌ„ in Suffolke one Grimwood of Lowshaw CoÌ„stable which words Cooper staâ—ly denyed sayd he neuer spake them but that coulde not helpe Notwithstanding he was arrayned therfore at Berry before sir Clement Higham at a Lent assise and there this Fenning brought two noughty menne that witnessed the speaking of the foresayd wordes whose names were Richard White of Watsam and Grimwood of Higham in the sayd Countie of Suffolke Whose testimonies were receiued as truth although this good man Iohn Cooper had said what he could to declare himselfe innocent therein but to no purpose God knoweth For his life was determined as in the ende appeared by sir Clement Hyghams woordes who said he should not escape for an example to all heretickes as in deede hee throughly performed For immediatly he was iudged to be hanged drawn and quartered which was executed vpon him shortly after to the great griefe of manye a good heart Heere good Cooper is bereft of his life and leaues behinde him aliue his wife and 9. children with goodes and cattell to the value of 3. hundred markes the which substance was al taken away by the sayd sir Henry Doyel Sheriffe but his wife pore children left to the wide world in their cloathes and suffered not to enioy one pennie of that
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
that is to stande in feare and doubt of hys iustification and to worke his saluation by merites and deedes of the lawe he began more and more to growe in doubtfull despaire and discomfort of mynd as the nature of that doctrine is vtterly to pluck away a mans mynd from all certaintie and true liberty of spirit to a seruile doubtfulnes full of discomfort and bondage of soule Thus the yong man seduced and peruerted thorough this blynd doctrine of ignoraunce and dubitation fell into a great agonie of mynde wandryng and wrestlyng in him selfe a long space till at length beyng ouercome with despaire and not hauyng in the popish doctrine wherewith to rayse vp his soule he went out of the citie on a tyme to walke accompanied with three other Studentes of the same Uniuersitie his speciall familiars Who after their walke as they returned home agayne Arnoldus for wearinesse as it seemed sate down by a spring side to rest him a while The other supposing none other but that hee for wearines there rested to refresh hymselfe went forward a little past hym In the meane tyme what doth Arnoldus but sodainly taketh out his dagger and stroke himself into the body His fellowes seeyng him shrinking downe and the fountaine to be all coloured with the bloude which issued out of the wound came runnyng to him to take hym vp and so searching his body where the wound should be at length found what he had done and how hee had striken hymselfe with hys dagger into the brest Whereupon they tooke hym and brought hym into an house next at hande and there exhorted hym as well as they could to repente hys fact who then by outwarde gesture seemed to geue some shew of repentance Notwithstanding the sayd Arnoldus espiyng one of hys friendes there busie aboute hym to haue a knyfe hangyng at hys girdle violentlye plucked out the knife and with mayne force stabbed hymselfe to the hart By these Louanian examples as we haue all to learn no man to be sure of his life but that he alwayes needeth to craue and cal vnto the Lord to blesse him with his truth and grace so especially would I wish our English Louanians which nowe make fortes in that Uniuersitie against the open truth of Christs gospel to be wise in time and not to spurne so against the pricke Ne forte c. Or if they thinke yet these examples not enough for sufficient admonition let them ioyne hereto the remembraunce also of Iacobus Latomus a chiefe and principall captayne of the same Uniuersitie of Louane Who after he had bene at Bruxels and there thinkyng to do a great acte agaynst Luther and his fellowes made an Oration before the Emperour so foolishly and ridiculously that hee was laughed to scorne almost of the whole Courte Then returnyng from thence to Louan agayne in his publike Lecture he fell in an open fury and madnesse vttring such words of desperation and blasphemous impietie that the other Diuines which were there and namely Ruardus Anchusianus were fayne to cary him away as he was rauyng and so shut him into a close chamber From that tyme vnto his last breath Latomus had neuer any thyng els in hys mouth but that he was damned and reiected of God and that there was no hope of saluation for hym because that wittingly and against his knowledge he withstoode the manifest truth of his word Ex Epist. Senarclaei ante hist. de morte Diazij Item ex Oratione Pauli Eberi in comitijs Wittembergae habita Thus almighty God not onely by his worde but by examples also diuers and sundry wise doth warne vs first to seeke to knowe the perfect will and decree of the Lord our God appoynted in his worde The perfect will and full testament of the Lord in his word is this that he hath sent and geuen his onely sonne vnto vs beyng fully contented to accept our fayth onely vpon him for our perfect iustification and full satisfaction for all our transgressions and this is called in Scripture Iusticia Dei To this will and righteousnesse of God they that humbly submit themselues finde place and rest in their soules that no maÌ„ is able to expresse and haue strength enough agaynst all the inuasions and temptations of Sathan Contrarywise they that will not yeld their obedience vnto the wyll and ordinaunce of GOD â—xpressed in hys worde but will seeke their owne righteousnesse which is of man labouryng by their merites and satisfactions to serue and please God these not onely do finde with God no righteousnesse at all but in stead of hys fauour procure to themselues his horrible indignation in steade of comfort heape to themselues desperation and in the end what inconuenience they come to by these aboue recited examples of Guarlacus Bomelius and Latomus it is euident to see And out of this fountayne springeth not onely the punishmentes of these men but also all other inconueniences whiche happen amongest men where so euer this pernicious and erroneous doctrine of the Papistes taketh place A Dominike Frier of Mounster as he was inueighyng in the Pulpitte agaynst the Doctrine of the Gospell then springyng vp was striken with a sodayne flashe of lightnyng and so ended his lyfe Ex Pantal. in 2. parte Rerum memor Manlius in his booke De dictis Philippi Melancth maketh mention of a certaine Tailors seruaunte in Lypsia who receiuing first the Sacrament in both kyndes wyth the Gospellers and afterward beyng perswaded by the papists receiued with them vnder one kynd Whereupon beyng admonished of his maister to come to the Communion againe in the Church of the Gospellers hee stoode a great while and made no answer At last crying out vpon a sodaine he ran to the window thereby and so cast hymselfe out and brake his necke In the same Manlius mention is also made of a certayne Gentleman of name and authoritie but he nameth hym not who hearyng these wordes in a song Ein feste burg ist vnser Gott that is Our onely holde or fortresse is our God Psalme 46. aunswered and sayd Ich will helffeÌ„ die burg zerschiessé oder ich wil nit leben that is I wil help to shoote agaynst thy staye or forte or els I will not liue And so within three dayes after hee dyed without repentaunce or confessing his fayth Ex Manlio De dictis Philip. Melancth Of Sadoletus the learned Cardinall likewise it is reported of some that he dyed not without great tormentes of conscience and desperation The Commendator of S. Anthony who sate as spirituall Iudge ouer that godly learned man Wolfgangus burned in Lotharing in Germany and gaue sentence of his condemnation fell sodenly dead shortly after Read before pag. 884. Also his fellow the Abbot of Clarilocus and Suffragan to the bishop of Metz at the cracke of gunnes sodenly fell downe and dyed pag.
barbarous nations of all countries and sortes of men were they neuer so wylde euermore made their prayes and sacrifices to their Gods in their owne mother tongue Which is a manifest declaratioÌ„ that it is the very light and voyce of nature ¶ Thus much vpon the ground of S. Paule and other reasons out of the Scriptures ioyning therewith the common vsage of all nations as a testimony of the lawe of nature Now for the second part of the assertion which is that the vse of a strange tongue in publike prayer and administration of sacraments is against the custome of the Primitiue church which is a matter so cleare that the deniall of it must needes proceed either of great ignorance or els of wilfull malice For first of all Iustinus Martyr describing the order of the communion in his tyme sayth thus Die solis vrbanorum ac rusticorum coetus fiunt vbi Apostolorum prophetarumque literae quoad fieri potest praeleguntur Deinde cessante lectore praepositus verba facit adhortatoria ad imitationeÌ„ tam honestarum rerum inuitans Posthaec consurgimus omnes preces offerrimus quibus sinitis profertur vt diximus panis vinum aqua tum praepositus quantum potest preces offert gratiarum actiones plebs vero Amen accinit That is to saye Uppon the Sonday assemblies are made both of the citizens and countreymen whereas the writings of the Apostles and of the Prophets are red as much as may be Afterwards when the Reader doth cease the head minister maketh an exhortation exhortyng them to folâ—ow so honest thyngs After this we rise altogether and offer praiers which beyng ended as we haue sayde bread wine water are brought forth Then the hed Minister offreth prayers and thansgeuing as much as he can and the people answereth Amen ☞ These wordes of Iustine who liued about 160. yeares after Christ considered with their circumstaunce declare playnely that not onely the Scriptures were red but also that the prayers and administration of the Lords supper were done in a tongue vnderstanded Both the Liturgies of Basil and Chrysostom declare that in the celebration of the Communion the people wer appointed to answer to the prayer of the Minister sometymes Amen sometymes Lord haue mercy vppon vs sometymes and with thy spirite and we haue our hartes lifted vp vnto the Lord c. Which aunswers they coulde not haue made in due tyme if the prayers had not bene made in a tong vnderstanded And for further proofe let vs heare what Basill writeth in this matter to the Clarkes of Neocaesarea Caeterum ad obiectum in Psalmodijs crimen quo maxime simpliciores terrent calumniatores c. As touching that is layed to our charge in Psalmodies and songs wherwith our slaunderers doe fraie the simple I haue thus to say that our customes and vsages in all Churches be vniforme and agreeable For in the night the people with vs riseth goeth to thâ— house of prayer and in trauaile tribulation and continual teares they confesse themselues to God and at the last rising agayne go to their songs or Psalmody where being deuided into two partes sing by course together both deepely weying and confirmyng the matter of the heauenly sayinges and also stirring vp their attention and deuotion of heart which by other meanes bee alienated and plucked away Then appoynting one to beginne the song the rest followe and so with diuers songes and prayers passing ouer the nyght at the dawnyng of the day altogether euen as it were with one mouthe and one heart they sing vnto the Lord a song of Confession euery man framyng to hymselfe meete wordes of repentaunce If you will flie vs from hencefoorth for these thynges ye must flie also the Egyptians and both the Libianes ye must eschew the Thebanes Palestines Arabians the Phenices the Syrians and those that dwell besides Euphrates And to be short all those with whome watchinges prayers and common singyng of Psalmes are had in honour ⧠Testimonies of S. Ambrose written vpon the 14. to the Corinth the first epistle Super illud qui enim loquitur linguis HOc est quod dicit quia qui loquitur incognita lingua c. This is it that he sayth because he which speaketh in an vnknowen tongue speaketh to God For he knoweth all thyngs but men know not therfore there is no profit of this thyng ¶ The same author afterwardes Super illud si benedixeris spiritu Hoc est si laudem dei lingua loquaris ignota c. Uppon these wordes if thou blesse or geue thanks with the spirit how shall he that occupieth the roume of the vnlearned say Amen at the geuyng of thankes seeyng he vnderstandeth not what thou sayest That is sayth Ambrose if thou speake the prayse of God in a tongue vnknowen to the hearers For the vnlearned hearing that which he vnderstandeth not knoweth not the end of the prayer and he answereth not AmeÌ„ That is as much to say as true that the blessing or thaÌ„ksgeuing may bee confirmed For the confirmation of the prayer is fulfilled by them which do answer Amen That all things spoken might be confirmed in the mindes of the hearers through the testimony of the truth ¶ Afterward in the same place vpon these wordes if any Infidell or vnlearned come in Quum enim intelligit intelligitur c. For when hee vnderstandeth and is vnderstanded hearing God to bee praysed and Christ to bee worshipped he seeth perfectly that the religion is true and to be reuerenced wherein he seeth nothyng to be done colourably nothyng in darkenesse as among the Heathen whose eyes are couered that they seyng not the thyngs which they call holy might perceyue themselues to be deluded with diuers vanities For all falsehood seketh darkenes and sheweth false things for true Therefore with vs nothing is done priuily nothing couertly but one God is simply praysed of whom are all things and one Lord Iesus by whom are all things For if there be none which can vnderstand or of whome hee may be tried he may say there is some deceit and vanitie which is therfore song in tongues not vnderstanded hee meaneth because it is a shame to open it Vpon this place Omnia ad aedificationem fiant Conclusio haec est vt nihil incassum in ecclesia geratur hocque elaborandum magis vt imperiti proficiant ne quid sit corporis per imperitiam tenebrosum Let all thyngs be done to edifie This is the conclusion that nothyng should be done in the Church in vayne and that this thyng ought chiefly to bee laboured for that the vnlearned also myght profite least any part of the body should bee darke thorough ignoraunce Agayne Si non fuerit interpres taceat in Ecclesia Hoc est intra se tacitè oret aut loquatur deo qui audit muta omnia In Ecclesia enim ille debet loqui qui
and he cast into the sea then to offend one of the 〈◊〉 ones that beleeue in Christ. And where obiection may bee made that such offence may be taken away by sincere doctrine and preaching it is to be aunswered that that is not sufficient as hereafter more at large shall appeare And though it should be admitted as true yet shoulde it followe that sincere doctrine and preaching shoulde alwayes and in all places continue as well as Images so that whersoeuer an Image to offend were erected there should also of reason a godly and sincere preacher be continually mayntayned for it is reason that the remedye 〈◊〉 as large as the offence the medicine as generall as the poison but that is not possible in the realme of England that Images should be generally allowed as reason and experience may teach As good magistrates which inteÌ„d to banish al whoredome doe driue away all naughty persons specially out of such places as be suspected euen so Images being Meretrices id est Whores for that the worshipping of them is called in the prophetes fornication and adultery ought to be banished and especially out of churches which is the most suspected place and where the spirituall fornication hath bene most omitted It is not expedient to allowe and admitte the thinge which is hurtfull to the greatest number but in all Churches and common wealths the ignoraunt and weake are the greatest number to whome Images are hurtfull and not profitable And where it is commonly alledged that Images in Churches do stirre vp the minde to deuotion it may be aunswered that contrariwise they doe rather distracte the minde from prayer hearing of Gods word other godly meditations as we read that in the Counsell Chamber of the Lacedemonians no picture or Image was suffered least in consultation of wayghty matters of the common weale their mindes by the sight of the outward Image might be occasioned to be withdrawne or to wander from the matter The experience of this present time doth declare that those partes of the realme whiche thinke and are perswaded that God is not offended by doing outward reuereÌ„ce to an image do most desire the restitution of Images and haue bene most dilligent to set them vp agayne Restitution therfore of them by common authoritie shall confirme them more in theyr error to the daunger of theyr soules then euer they were before for as one man writeth Nihil magis est certum quam quod ex dubâ—o factum est certum that is to say nothing is more certayne or sure then that which of doubtfull is made certayne The profit of Images is vncertayne the perill by experience of all ages and states of the Churche as afore is most certayne The benefite to be taken of them if ther be any is very smale the daunger in seeyng of them which is the danger of Idolatry is the greatest of all other Nowe to allowe a moste certayne perill for an vncertayne profite and the greatest daunger for the smallest benefite in matters of fayth and Religion is a tempting of God and a grieuous offence ¶ Probations out of the Fathers Councels and histories FIrst it is manifest that in the primitiue church images were not commonly vsed in Churches Oratories and places of assembly for religion but they were generally detested and abhorred in so much that the want of imagerie was obiected to the christians for a crime Origen reporteth that Celsus obiected the lacke of Images lib. 4. contra Celsum Arnobius saith also that the Ethnikes accused the christians that they had neither altars nor images Zephirus in his Commentarie vpon the Apologie of Tertullian gathereth thus of Tertullians wordes Qui locus persuadendi frigeret penitus nisi perpetuò illud teneamus Christianos tunc temporis odisse maximè statuas cum suis ornamentis c. That is to say Which place of persuasion were very cold and to no purpose at all except we hold this alwayes that Christians in those dayes did hate most of all Images with their trimme decking and ornaments Irenaeus lib. 1. cap. 24. reprooueth the heretikes called Gnostici for that they caried about the image of Christ made in Pilates tyme after his owne proportion whiche were much more to be estemed then any that can be made now vsing also for declaration of their affection towardes it to set garlands vpon the head of it Lactantius affirmeth plainly Non est dubium quin religio nulla sit vbicunque symulachrum est lib. Diuin instit 2. cap. 19. That is to say It is not to be doubted that there is no religion wheresoeuer is any Image If Christians theÌ„ had vsed images he would not haue made his proposition so large S. Augustine De ciuitate Dei lib. 4. cap. 31. commendeth Uarro the Romaine in these wordes Quum Varro existimauerit castius sine symulachris obseruari religionem quis non videt quantum appropinquauerit veritati That is to say when as Uarro thought religion might bee kepte more purely without Images who doth not see how neare he came to the truth So that not onelye by M. Uarroes iudgement but also by S. Augustines approbation the most pure and chast obseruation of religion and nerest the truth is to be without Images The same S. Augustine in Psal. 113. hath these words Plus valent symulachra ad curuandam infoelicem animam quaÌ„ ad docendam That is to say Images haue more force to bowe downe and crooke the sillie soule then to teach it And vpon the same Psalme he mooueth this question Quiuis puer imò quis bestia scit non esse Deum quod vident cur ergo spiritus sanctus toties mouet cauendum quod omnes sciunt That is to say Euery child yea euery beast knoweth that it is not God which they see why then doth the holy ghost so oft geue warnyng to beware of that thyng which all do know S. Augustines answer Quoniam quum ponuntur in templis semel incipiunt adorari a multitudine statim nascitur sordidissimus affectus erroris That is to say For when they are set in Churches begin once to be worshipped of the multitude or common people straightway springeth vp a most filthy affection of errour This place of S. Augustine doth wel open how weak a reason it is to say Images are a thyng indifferent in chambers and in churches For the alteration of the place maner and other circumstances doth alter oftentimes the nature of the thyng It is lawfull to buy and sell in the market but not so in churches It is lawfull to eate and drinke but not so in Churches And therfore sayth Saint Paule Annon habetis domos ad edendum ac bibendum An ecclesiam Dei contemnitis That is to say Haue you not houses to eat and drinke in Do you contemne the church of God Many other actions there bee which are lawfull and honest in priuate place which are neither comely nor honest
authoritie of Gregory weighing like christian bishops the perill of the Church alwayes in their assemblies allowed Images Not long after the Bishop of Rome practising wyth Tharasins Patriarch of Constantinople obteyned of Irene the Empresse her sonne Constantine being thē yong that a Councell was called at Nice in the which the Popes Legates were Presidents which appeared well by their fruits for in that Councell it was decreed that Images should not onely be permitted in churches but also worshipped which councell was confuted by a booke written by Carolus Magnus the Emperour callyng it a foolish and an arrogant councell Soone after this Councell arose a sharpe contention betwene Irene the Empresse and her sonne Constantine the 6. the Emperour who destroyed Images And in the end as she had before wickedly burned the bones of her father in lawe Constantine the v. so afterward vnnaturally she put out the eyes of her owne sonne Constantine the sixt About which tyme as Eutropius writeth the Sunne was darkened most terribly for the space of 17. days God shewyng by that dreadfull signe how much hee misliked those kynds of proceedyngs To bee short there was neuer thing that made more diuision or brought more mischiefe into the church then the controuersie of Images by reason whereof not onely the East church was deuided from the West and neuer since perfectly reconciled but also the Emperour was cut asunder and deuided and the gate opened to the Saracens and Turkes to enter and ouercome a great piece of Christendome The fault whereof most iustly is to bee ascribed to the patrons of Images who could not be contented with the ensample of the Primitiue Church beyng most simple and sincere and most agreeable to the Scripture For as Tertullian sayth Quod primum verum quod posterius adulterinū That is to say What as is first that is true that that is latter is counterfeit But with all extremitie mainteined the vse of images in churches whereof no profite nor commoditie did euer grow to the church of God For it is euident that infinite millions of soules haue bene cast into eternall damnation by the occasion of Images vsed in place of religion and no history can recorde that euer any one soule was wonne vnto Christ by hauing of Images But least it might appeare that the West church had alwayes generally retained and commended Images It is to be noted that in a Councell holden in Spaine called Concilium Eliberinum the vse of Images in churches was clerely prohibited in these forme of wordes Placuit in ecclesijs picturas esse non debere ne quod colitur aut adoratur in parietibus depingatur That is to say Wee decree that pictures ought not to be in churches least that be painted vpon the walles which is worshipped or adored But this notwithstandyng experience hath declared that neither assembling in Councels neither writinges preachings decrees makyng of lawes prescribing of punishments hath holpen against Images to the which Idolatry hath bene committed nor against Idolatry whilest Images stoode For these blynde bookes and dumme schoolemaisters which they call lay mens bookes haue more preuailed by their carued and painted preachyng of Idolatry then all other written bookes and preachynges in teaching the truth and that horror of that vice Hauing thus declared vnto your highnes a few causes of many which do mooue our consciences in this matter we beseech your highnes most humbly not to strayne vs any further but to consider that Gods worde doth threaten a terrible iudgement vnto vs if we being pastors and ministers in his Church should assent vnto the thing which in our learnyng and conscience wee are perswaded doth tend to the confirmation of errour superstition and Idolatry and finally to the ruine of the soules committed to our charge for the which we must geue an account to the prince of pastors at the last day Heb. 13. 1. Pet. 5. Wee pray your maiestie also not to bee offended with this our plainnesse and libertie which all good and christian princes haue euer taken in good parte at the handes of godly Bishops S. Ambrose writing to Theodosius the Emperour vseth these wordes Sed neque imperiale est libertatem dicendi negare neque sacerdotale quod sentiat non dicere Item in causa verò Dei quem audies si sacerdotem non audies cuius maiore peccatur periculo quis tibi verum audebit dicere si sacerdos non audeat Epist. lib. 5. Epist. 29. That is to say But neither is it the part of an Emperour to deny free libertie of speaking nor yet the duety of a priest not to speake what hee thinketh And agayne In gods cause whome wilte thou heare if thou wilt not heare the priest to whose great peril the fault should be committed Who dare say the truth vnto thee if the priest dare not These and such like speaches of S. Ambrose Theodosius and Ualentinianus the Emperours did alwayes take in good part and we doubt not but your grace will do the lyke of whose not onely clemēcie but also beneficense we haue largely tasted We beseech your Maiestie also in these and such lyke controuersies of religion to referre the discussement and deciding of them to a Synode of your bishops and other godly learned men accordyng to the example of Constantinus Maximus and other christian Emperours that the reasons of both parts beyng examined by them the iudgement may be geuen vprightly in all doubtfull matters And to returne to this present matter we most humbly beseech your maiestie to consider that besides waightie causes in pollicie which wee leaue to the wisedome of your honourable counsailors the stablishment of Images by your authoritie shall not onely vtterly disceredite our ministers as builders vp of the thinges which wee haue destroyed but also blemishe the fame of your most godly father and such notable fathers as haue geuen their lyfe for the testimony of Gods truth who by publike lawe remooued all Images The almighty and euerliuyng God plentifully endue your maiestie with his spirite and heauenly wisedom and long preserue your most gracious raigne and prosperous gouernment ouer vs to the aduauncement of his glory to the ouerthrow of superstition and to the benefit comfort all your highnes louyng subiects ¶ A note of M. Ridley MAister D. Ridley sometyme B. of London of whom mention is made pag. 1717. was a man so reuerenced for his learning and knowledge in the scriptures that euen his very enemies hath reported him to haue bene an excellent clarke whose lyfe if it might haue bene redeemed with the summe of 10000. markes yea 10000. pounds the Lorde Dacres of the North beyng his kinsman woulde haue geuen to Queene Mary rather then he should haue burned And yet was she so vnmercifull for all hys gentlenes in king Edwards dayes that it would not be grāted for no suite that could be made Oh that she had remēbred his labour for her to king Edward
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
mentioned pag. 1555. woulde not suffer bishop Farrer when he was at the stake to bee burnt to speake his mynd and about halfe a yeare after the said Doc. Leison died and when he would haue spoke himselfe he could not The trouble and examination of Thomas Hitton Martyr with his examinations answers condemnation and Martyrdome An. Dom. 1529. the 20. of February THomas Hitton of Martham in the Diocesse of Norwich an honest poore man and religious euer fearyng God from his youth and louyng his worde When persecution for the same word in the dayes of king Henry the 8. grew to bee somewhat hote tooke his iourney toward Rochester in Kent intendyng to haue gone to Douer so to haue crossed the seas into Fraunce and other countries for a tyme where reposing himself a while he might be free from the heat of persecution As he was goyng on his intēded iourny one Thomas Swainesland Baily to William Warrham Archbish. of Canterbury meting him by the way and suspecting him to be as they called them an heretike caused him to be staied and brought before the said William Archb. of Cant. his maister who demanded of him from whence he came and whether he intended to haue gone if he had not bene intercepted The sayd Tho. answered that he came out of the Dioces of Norwich and purposed to haue gone beyond the seas if God had so permitted Then the Bishop asked him if he had euer bene beyond the seas before and what bookes he had brought ouer He answered that he had bene once beyond the seas before and had brought certaine bookes with hym from thence namely two new Testaments and one Primer in English The Bishop asked him to whome hee gaue the sayde bookes He aunswered he would not declare For saieth he such is your bloudy crueltie that you woulde neuer sleepe quietly till you had sucked their bloude as you meane to do myne The Bishop seyng he could extort no more out of him and perceiuyng his constant spirite and feruent zeale to the truth commanded hym to prison till further oportunitie might serue for the shedding of his bloud The second appearance of Thomas Hitton before the said Archb. of Cant. WIthin a while after the bishop commanded the sayd Thomas to be brought before him agayne who demanded of him how he iudged and beleued of the religion then in force and of the authoritie of the bishop of Rome The said Thomas answered that the religion then vsed was most abhominable idolatry and contrary to the holy word of God And as for the Pope quoth he he is Antichrist the first borne of Sathan and hath no more power or authoritie then any other bishop hath in his owne diocesse nor so much neither The Bishop hearing this was in such a peltyng chafe that at that tyme he would talk no more with hym but returned hym from whence he came namelye to Bocardo with commaundement to appere before him agayne vpon the 13. day of the same month folowyng at his Manor of Knoll to aunswer to such Articles and Interrogatories as should be obiected ex officio against hym The third appearance of Tho. Hitton before the said Archb. of Cant. THe sayd Thomas Hitton at the day prefixed made his personall appearance before the bishop at the place appointed to whom the Bishop ministred certaine articles and interrogatories for him to aunswer vnto commaundyng him to sweare to answer truly and vnfainedly vnto them and euery part of them The sayd Tho. Hitton refused to sweare saying It is against Gods lawes and good conscience for any man to sweare to shed hys owne bloud for so he should be a murtherer of hymselfe and become guiltie of his owne death But yet notwithstādyng that he refused to sweare to aunswer yet he answered truly and directly to euery perticular Article and Interrogatorie propounded vnto hym but so as was finally to their contentation yet no doubt to the great glory of God and comfort of the godly This done the Bishop brake of hys session for that tyme and commaunded him to prison agayne and to appeare before hym in the place aforesayde vpon the Friday next followyng to aunswer further as should be demaunded of hym granting him liberty withall to adde too or subtract from his former aunswers eyther els vtterly to deny and reuoke the same The fourth appearance of Tho. Hitton before the said Archb. of Cant. THe day and tyme approching the sayd Thom. Hitton appeared agayne accordingly and hauing heard hys former aunswers and confessions distinctly by the Notarie red vnto hym hee reformed them in certaine pointes to some he added from other some he subtracted but none he denied Then the Bishop perceiuyng his vnmoueable constancie in the truth setting learnyng and reason apart beyng not able to conuince him by arguments and truth nor yet to improoue the spirite which spake in hym fell to exhortyng of him to haue respect to his soules health and not so wilfully as he termed it to cast away himselfe for euer but to repent and to abiure his errors and in so doyng he would be good vnto him he sayd When the bishop with all his perswasions could doe no good with hym to withdraw him from the truth of gods word then the doctors and other the assistants attempted the lyke all which notwithstanding the said Thomas Hitton would not desist nor shrinke one iote from the truth but both affirmed and confirmed his former articles and confessions to the ende Inferring withall that they sinned against the holy Ghost in as much as they knew that Gods worde was the truth and that the Masse and all popish religion is nothing els but Idolatry lies and open blasphemy against the maiestie of God and his word and contrary to Gods word in euery respect and yet they would allowe and maintaine the same contrary to their owne consciences whereat all the Bench was greatly offended commaunded him to prison agayne assignyng him a day to come before them agayne The fift appearance of Tho. Hitton before the said Archb. of Cant. AT the day appointed the said Tho. Hitton appeared to whom the bishop sayd Thomas doest thou beleeue that any man either spirituall or temporall is of sufficient authoritie to set forth any lawe or sanction of himselfe the breach whereof is Mortall or Ueniall sinne To whome Tho. Hitton answered that no man either spirituall or temporall might make any lawe or sanction the breache whereof is mortall or veniall sinne except the same lawe or sanction bee drawen out of the worde of God or els grounded vppon the same with a good conscience And therfore neither the church cannot set forth any lawe the breach whereof is Mortall or Ueniall sinne vnlesse it bee grounded vpon the word of God also But if any man or the church of God it selfe do set forth any lawe grounded vpon the word of God good conscience the breach thereof to
for my help in stoppyng the malicious and enuious mouth of Thomas Thackam I would be as glad as any man to testifie the truth both for that I know of the shameles malice of the sayd party agaynst the members of Christ as also the godly and vertuous behauiour of Palmer both before he was in prison and after in prison with the credite of that good and godly worke of that history but surely many thinges are out of my hed which I cannot as yet remember And for these things I know I wryte vnto you And first as touching the frendship shewed vnto the Lady Uane and hys zeale therein vttered trueth it is that hee receaued her into hys house for mony for a small space in the whiche time they two did not well agree for that she coulde not suffer hys wickednes of wordes and gestures vnreproued but that his wife many times being of more honesty made the matter well agayne but to be short suche was his frendshyp in the ende towardes that good Lady being out of hys house that she feared no man more for her lyfe then him And I being her man she gaue me great charge alwayes to beware of him As touching his frendship towardes Iohn Bolton in prison I am sure he neuer found any as they that vsed to visite him can somewhat say Except you accompt this friendship that he beyng bereft of hys senses Thac wrought him to yeld vnto the papistes and as a right member of them became his suretie to be obedient vnto them And hee beyng burdened in conscience therewith fled away vnto Geneua for the which flieng Thac had nothing sayd vnto hym which sheweth that he was their instrument And this friendship to Iohn Bolton for Downer I haue heard no euill of him for Gateley and Radley now Uicar of S. Laurence and Bowyer a Tanner they three left no meanes vnpractised to catche and persecute the members of Christ as I my selfe can well prooue As touching Palmer for that I many tymes frequented his company in his lodging he woulde vtter sometymes vnto me the griefe of his mynd Among other things once he told me that for that he heard he was somwhat suspected with the womaÌ„ of the house he was much grieued withall the which he vttred with many teares I then counsailing him to depart thence to auoyd the occasion of offence he sayd no but the Lord should try him or it were long for sayd he Thac hath let me his schole and now would haue it againe and because I will not let him haue it this he hath brought vppon me but God forgeue him Afterward beyng in prison I talking with hym at the grate he shewed me his iudgement of the scriptures and deliuered it vnto me what became of it I knowe not now He praysed God highly for his estate and then hee sayd he trusted it would appeare whether Thac had sayd of him well or not And further he sayd that now Thack hath his will to haue his schoole agayne for if I woulde haue yelded vp the schoole he would haue sent me away I neuer trusted him so well sayd he to communicate my mynd vnto hym before witnesse but sometyme alone and therfore he hath deuised a letter in my name and brought it to light to cause me to bee examined of my conscience This is as much as I can say at this tyme. Thus fare you well in the Lord Amen From Corsly this 18. of May. Yours to commaund in Christ Iohn Moyer Minister Haue me commended I pray you to all my friends at Readyng A note of Iulius Palmer ALso being at Magdalene colledge about a moneth before he was burned and reasoning against â—ne Barwike Maister of Arte sometyme his familiar friende and olde acquaintance in the sayd Colledge after much talke Barwike said vnto him Well Palmer Now thou talkest boldly and stoutly at thy pleasure if thou were brought to a stake thou wouldst tell me another tale Take heed it is an hard matter to burne Hereunto Palmer answered In deed it is an hard matter for him to burne that hath his soule linked to his body as a thiefes foote is tied in a paire of fetters But if a man be once able through Gods helpe to seperate and deuide the soule from the body for him it is no harder a thing to burne theÌ„ for me to eat this crumme of bread ¶ A true Copy of the Confession of Patricke Patingham sent out of Newgate to certayn of his frends I Patricke Patingham being condemned for the veritie of Gods trueth that is to say in confessing of one God which was the creatour of all things visible and inuisible and also that he made those by his sonne whome he hath made heyre of all thinges And also I confesse that he is the onely begotten sonne of God in whome we haue redemption euen the forgeuenes of sinnes And also in confessing Gods most holy Church being builded vpon the foundation of the Apostles and Prophetes Iesus Christ being the head corner stone In whome sayth S. Paule euery building coupled together groweth to an holy temple in the Lord in whome I beleeue I am builded together as a member and made an habitation for God in the spirite And also I confesse that Christ is the head of the holy Church as S. Paule sayth and that God is Christs head And also I had x. articles that is to say agaynst theyr wicked traditions and commaundementes whiche they vse whiche are agaynst the commaundementes of God whereof they did condemne me not suffering me to speake in the consistory house but condemning me not my cause heard But yet I did protest vnto them that their Church or synagogue is of Sathan that is to say Sathan beyng the head thereof Furthermore my friend or friendes vnknown I haue receiued your letter and red it ouer wherin you say that I am in a blasphemous errour In deede frends I confesse that it is an error If you will make my beliefe that is to say that Christ is the sonne of the liuyng God to be an errour and to beleeue that there is one god as S. Paule saith and one mediatour betwixt God and man euen the man Christ Iesus And although there bee that are called Gods whether in heauen or in earth as there be Gods many and Lordes many yet vnto vs is there but one God which is the father of whome are all things and we in hym and one Lord Iesus Christ by whom are all thyngs and we by him I beleeue that there is but one Lord one fayth one Baptisme and one God in all and aboue all and thorough all which onely God as S. Paule sayeth worketh in all creatures that beleeue in him and speaketh in them as S. Paule sayeth God in tymes past diuersly and many wayes spake vnto the fathers by prophets but in these last daies he spake vnto vs by his sonne whom he hath made heire of all thyngs
Lincolne 837. Abiuration in Northfolke Suffolke of certaine good men women 661. Abiurers vnder Chichesley 641. Abiuration of the good Lord Cobham counterfaited by the Papists 565. Abiurations of sundry persones 527.641.814 Abrogation of holydaies 1259. Absolution by Cardinall Poole 1478.1479 Absolution for mony 290. Absolution abused 287.330 Absolution by the Bishop of Norwich 446. Abuses of the sea of Rome declared 1778.1779 Abuses in the Lordes supper 28.1778 Abuses in the popish auricular confession 1172. A C. Accidences cannot bee the Sacrament of Christes naturall body 1137. Accidences cannot be the sacrament of Christes naturall body 1137. Accidents of the sacrament cannot stand without their subiect 426. Accusation disprooued by a miracle 165. Accuser conuerted and martyred with Iames the apostle 32. Accusation false deuised by harlots against the christians 83. Achillâ—us Martyr 40. Achon yelded to the christians 245. Achaicus with 10000. Martyrs moe 40. Acts of the sixe articles howe they proceeded 1135. Acts of King Edward repealed 1466. Acts of K. Edgar 154.155 Actes of King Richard in his voiage to the holy land 243.244.246.248 Acworth Orator of the Uniuersity of Cambridge His Oration at the restitution of M. Bucer and Paulus Phagius 1964.1965.1966 A D. Adam Merimouth compiler of the story of K. Edward 395. Adam Damlip persecuted in Calis .1223 His martyrdom 1229 Adams a fellon his confession of the truth at the gallowes and dehortation from papistry 2145. Adam Chelingdone Archbishop of Cant. 336. Adam Wallace his story and martyrdome 1272.1273 Adams Martyr 1240. Adam Foster Martyr his story persecution and cruell martyrdome 1917.1918 Adlington his story and Martyrdome 1914.1915 Admonition to Coniurers Sorcerers 167. Adherall his death buriall 1914. Adoration of reliques 28. Adoration of the sacrament brought in by whom 1403. Adoration of the sacrament disproued 1361.1152.1149 Adrianus 6. Pope his railing letter against Luther to the Princes of Germany 855. Adulphus Martyr 885. Adultery punished of God 76. A E. Aelfricus his epistles in Saxon against the reall presence 1140.1141 Aeneas his epistle to the Rector of the Uniuersitie of Colen 700. A G. Agapitus a blessed Martyr 58. Agathon with many others Martyrs 63. Agnes her wonderfull storye and constant martyrdome 94.95 Agnes George Martyr 1914.1915 Agnes Grehill Martyr her life and story 1277. Agnes Siluerside alias Smith martyr her story godly Martyrdome 2007.2008 Agnes Wardal her memorable story 1940. Agnes Stanley Martyr her story and martyrdome 1974.1975.1976 Agnus appointed to bee thrise sung at the Masse .137 how brought into the masse 1403. Agricola with his seruaunt Uitalis Martyrs 91. Agnes Snoth her story 1859. Agnes Potten Martyr her story and martyrdome 1893. Agnes Bongeor Martyr burned at Colchester for the Gospell 2020. A I. Aidanus a Scottish bishop his liberalitie to the poore 122. Aishton examined 437. A L. Alanus Copus aunswered for reproouing this booke of Acts and monuments 580.581.582.569 570.572.574 576.702.703 Alanus author of our Ladies psalter .726 saith our Lady was in loue with him and sucketh her pappes ibid. Albane the first Martyr in England 89. Alba besieged of the Turks 721. Albane his legend disprooued 88. Albanus conuerted and how .88 his constant martyrdome ibid. Albert duke of Saxonie .722 called dextra manus imperij 726. Albertus Emperour 720. Albertus a bloudy murtherer 314. Albes and Corporasses in the masse ordeined 1404. Albingenses when they began 261 their opinions and persecutions for the truth 267.273 Albingenses falsly suspected of heresie .270 slaine by the Pope in Spaine 280. Alchoron of Mahumet mingled with diuers lawes 736. Alcibiades his straite fast reprooued 50. Alcocke Confessor his story and death 2046. Alcocke Martyr for readyng of Gods word to the people in the absence of their pastor troubled committed to prison and dieth in the same .2146 his epistles 2146 2147.2148 Aldredus Archb. of Yorke depriued by the Pope 169. Allerton Martyr his story examination and martyrdome 2013.2014.2015.2016.2017 Alexander Alesius 1182. Alexander elect Bishop of Ierusalem by miracle .55 his old age death ibid. Alexander confessor and bishop of Ierusalem 54. Alexander Hosman Martyr his story and martyrdome 1983.1984 Alexander Seuerus Emperor .57 his stomacke agaynst corrupte iudges ibid. Alexander his pietie life and godlines 76. Alexander Seaton hys Sermon with notes thereupon gathered by his aduersaries .1206 his penance ibid. Alexander Lane Martyr his story and martyrdome 2047. Alexander the Pope curseth the Emperour and treadeth on his necke 204. Alexander the Phrygian Martyr 37. Alexander keeper of Newgate a tyrant to Gods saintes his rotten stinkyng death .2101 hys sonne died a sodaine death ibid. his sonne in lawe also rotted away ibid. Alexander 2. refuseth the papacie because he was not elect by the Emperour 5. Alexander Gouch Martyr his story and martyrdome 2048.2049 Alexander bishop of Rome Martyr 38. Alexander Wimshurst his trouble and deliuerance 2072. AlexaÌ„der Andrew Gailer of Newgate compared with Alexander the Coppersmith 1493. Alexander the Pope knockt about the pate by Hildebrand 169. Alfrede king his life and commendations .143 his death children and learning 145. Alfrede his bold attempt 142. Alfrede heire of the crowne tormeÌ„ted with cruel death 163. Aleworth his story 1683. Alfrede his story repeated 163. Aliens expelled out of England 258. Alice Snoth Martyr her story and martyrdome 2053. Alice Benden Martyr her story cruell handlyng in prison and Martyrdome for the Gospell 1980.1981 Alice Mount her story trouble persecution for the truth 2005.2006.2007.2008 Alice Coberley her trouble for the Gospel 1894. Alice Potkins famished in prison for the Gospell 1954. Alice Perries concubine to King Edward .3 425. Alice Driuer Martyr her story and Martyrdome 2048.2049 Alice Doly persecuted 984. Allen Martyr his story 1707. Alleuinus a Saxon a great learned man 129. Allegation against the sixe articles 1136. Almes what it is 461. Alleluia suspended in tyme of Lent 169. All Saints day first inuented 137. Alsoules and Bernard Colledge in Oxford built 704. Alsoules day first brought in 167. Alphonsus king Phillips confessor against the burning of heretikes 1529. Alphonsus his talke with Bradford in prison 1617.1618 Alpherus restored Priestes with their wyues 158. Altar how to be vnderstood where it is and who is the true aultar 1991. Altar what it signifieth 1821. Alured king of the East Saxons built the Uniuersitie of Oxford 393. Alured king of England a godly prince .141 his great commendation ibid. A M. Ambassadours of the Bohemians sent to the councel of Basil with their acts there atchieued 588.589.602.653.657.675 Ambition of the popish spiritualtie 1752. Ambrose a godly professor dyed in prison in Maidstone 2004. Ambrose Martyr his story martyrdome for the verity of Christes Gospell 1895.1896.1897.1898 Amersham men their penaunce burnâ— in the cheeke for Lollardie 774 Amedeus made Archbishop of Lions in France 682.683 Amedâ—us Duke elected Pope .689 his tragicall discourse and history 689.690.691.692 Ammon with diuers others martyrs 62. Amurathes the 2. Turkish Emperour his bloudy story
738. Ammonius a christian writer 59. A N. Anabaptists executed 1049. Anastasius 3. Pope 146. Ananias Saphira his wife their death what information or instruâ—tion it yâ—ldeth to the church 490. Andreas de Castro and Burdealius Gospellers 200. yeares aâ—one 390. Andrew buried in the fields 1702. Andrew the apostle his Martyrdome .32 his wordes to the councell and feruencie against Idolatry ibid. Andrew Alexander keper of Newgate a bloudy persecuter cruel to Gods saints compared to Alexander the Coppersmith 1493. Andrew Hewer Martyr 1036. Andoâ—â—us Martyr 55. Angel of the Popes pallace thrown downe by lightning 734. Angrogne or Angrognians their bloudy persecutions for the truth 955.956.957.958.959.960.961.962 Anne Lacy GentlewomaÌ„ her trouble for the Gospell with her deliuerance 2073.2074 Anne Bullen maried to king Henry the 8. 1049 Anne Queene wife to K. Richard 2. her rare and woorthy commendations 507. Anne of Cleue maried to K. Henry 8.1134 diuorced from him againe 1190.1210 Anne the mother of S. Mary conceiued with child by a kisse as the Papists dreame 801 Anne Wharâ—on an ennemy to the truth and to the good lady Iane. 2128. Anne Askew her story .1234 her examinations .1235.1236.1237 her racking .1239 her condemnation confession and Martyrdome 1240. Anne Albright her story and martyrdome 1859. Anne Kneuet her trouble and deliuery 2072. Annates what it is 853.858 Anne Potten her trouble and persecution for the Gospel 1704. Anne Albright alias Champnes Martyr her story and Martyrdome 1859. Annointing of two sortes in scripture 473.482 Anselme Archb. of Cant. his lyfe and story .185 he contendeth with the king ibid. his pall brought to Cant. ibid. Anselme writeth to the Pope flieth out of England and coÌ„plaineth of the king and bishops 186 Anselme with his successours placed at the right foote of the Pope in generall counsels 186 Anselme recoÌ„ciled to the king putteth priestes from theyr wyues his actes synodall 194 Anselme forbad Priestes mariage first in England 1152.1149 Anselmes reasons agaynst Priests mariage 1165 Aunsweres concerning Marbecke to the cauilling Aduersaryes 1221 Anterius Bishop of Rome Martyr 59 Anthimus Byshop of Nichomedia with many others martirs 78 Anthony Burward martyr 1708 Antiquity of Priestes mariage 1154 Antichrist described 455.478 Antichrist his linage and ofspring described 481 Antichrist who 482 Antichrist head and tayle 563 Antichristes time 480 Antichrist reueiled and why 480 Antichrist compared with Antiochus 763 Antichrist is the Pope 1002.1286 Antichrist of Rome not Christes geneall Uicar 1626 Antioch takeÌ„ of the christians 185 Antiochus a figure of Antichrist 763 Antiquity Uniuersality Unity sufficient to prooue the Church of the Protestantes by 1811 Anthony Dalaber his loue to M. Garret .1195 his trouble persecution .1196 his penaunce 1197 Anthony Parsons his story and persecution .1213 his indictmeÌ„t and condeÌ„nation .1218 his death and Martyrdome 1220 Antoninus Pius his letters to the commons of Asia in fauor of the Christians 41 Anthropophagy what 1443. A P. Appeale not to be made from generall counsels to the Pope 674 Appeale of Cranmer Archbishop of Caunterbury .1882 the causes of his sayd appeale ibid. Appeale can none make out of Englande without the consent and leaue of the king 1851 Appellation to the Pope not vsed in William Conquerors tyme. 185 Appellations to Rome forbidden in England and Fraunce 4. Appellation to Rome agaynst king Henry the third 272 Appellation of the king of Fraunce and the Nobles agaynste Pope Boniface .8 344.346 Appellation of Anselme agaynste the king 185 Appeale of the Monkes of Caunterbury froÌ„ the king to the pope 336 Appeale forbidde to be made to the Pope 697 Appeale to the sea Apostolique 60 Appeale of Iohn Hus to Christ. 611 Appeale of ech countrey to be firste to his Metropolitane then to a prouinciall or general Councell 10 Aper his death 77. Apollonia a godly Martyr 61. Apolonius Martyr his Apology of the Christians to the Emperour accused by his owne seruaunt 52. Apollogie of M. Morice defending the cause of M. Richard Turner a faythfull preacher in Kent 1868.1869 Apology of Cyprian in defence of the Christians 68. Apollinaris his Apology of the Christians 50. Apollogies by Iustine in defence of the Christians 49. Apostata who so called 1729. Apowell a mocker of Gods word and Religion punished of God 2102.2103 Apostles many of them were maryed 1154.1152.1142 Apostles equall in authoritie .1119 and not one superiour to an other in dignitie calling or office 1062. Apostles not authors of binding and losing but munsters therof 1105. Applebie martyr his story persecution and martyrdome for the truth of Gods word 1979.1980 Apprice martyr his story 1909.1910 Appendix of this booke or story containing such things as were eyther omitted in the body of the history or els newly inserted 2126.2127.2128.2129 A. R. Archbishop of Caunterbury hys cruell handling of the Archbish. of Yorke drawing him through mire and dyrt 247. Archbishop and metropolitane not all one 11.12 Archbishop of Caunterbury refuseth to come to the Parliament at Yorke 4.21 Archbishop of Antioche and Constantinople excommunicate the Pope 284. Archbishops of Canterbury from Augustine to Ethelbert 134. Archbishops of Canterb. 167. Archbishops of Canterbury placed at the right foot of the Pope in generall councels 186. Archbishops of London and York made by Austen 118. Archbishops of London and York flie into Wales 114. Archbishoprike of Cant. bought with the tythes of all Eng. 273. Archbishops of London and York one ordayneth an other 121. Archbishoppricke translated from London to Canterbury 120. Archbishops of Canterbury and York at strife about Crossebearing 227. Archbishops of Canterbury from Egbert to William Conqueror 170. Arelatensis his great patience .685 his godly othe 689. Ardly his story and martyrdome 1582.1583 Argumentes assumed of signes tokens how they hold 1948. Arguments prouing the Donation of Constantine to be forged 105. Argumentes for the popes supremacy refelled 14.15 Argumentes for the authoritie of the Romish church confuted 2. Argentine in the daies of king Edward protestant in Q. Maries time a bloudy persecutor of gods saintes 1941. Aristides a Philosopher of AtheÌ„s defendeth Christes veritie before the Emperour 41. Armachanus his story .409.393 his oration agaynst the fryers 410. his death 414. Arnulphus his story and martyrdome 199. Arnaldus de Noua villa condemned 717. Armes of England taken downe and Armes of Spayne set vp 1472. Armoure of Churchmen 19. Arnoldus his story .2106 killed himselfe with his owne dagger ibid. Articles of Richard Gibson propounded to Boner to be aunswered vnto 2034. Articles sent to Winchester by the king and Councell for hym to subscribe vnto 1357. Articles obiected agaynst Cardinall Wolsey 996. Articles propounded agaynst the Pope 343. Articles agaynst Iohn Cardmaker and Ioh. Warne with their aunsweres 1579. Articles agaynst M. Philpot. 1813. Articles for the inquiry of goâ—d bookes to the Wardens of the company 1598. Articles out of Setons Sermon 1206 Articles of queene Mary directed to the Byshops for the installing of Papistry agayne
Cranmer archbishop of Cant. 1889.1890.1891.1892 Letter of Carolus Magnus to Offa for intreaty of peace 131. Letter of Fredericke the Emperor to all the world agaynst the Pope 306.307 Letters of Germanus Patriarche of Constantinople to the Pope and Cardinals 282.283 Letter of Hadrian to Minutius Fundanus for the staying of persecution 41. Letter of Hildebrand Pope against Priestes mariage 175. Letters of M. Hooper full of godly comfort and consolation 1482. Letters moe of M. Hooper Martyr 1512.1514.1515.1516 Letter of Hulderike to Pope Nicholas in defence of Priests mariage 137.138 Letters of Iohn Hus. 626.627.628.629.630 Letters of king Richard 2. agaynst Walter Brute 504. Letter vnder the kinges authoritie to represse the Romayne benefices in England 275. Letters of the king of Denmarke in the behalfe of M. Couerdale with Queene Maryes aunsweres 1529.1530 Letter of king Henry 3. hys Confessor declaring his acts and exploytes in Fraunce 385. Letter of the Pope for an Italian boy to be Prebende or Chanon with aunswere thereto by Robert Grosthead Bishop of Lincolne 323.324 Letter of the Prisoners of Caunterbury throwne out of Prison declaring how the Papistes had and entended to famishe them to death 1954 Letter of the Lord Protector aunswering to Winchester 1344 1345 Letters of M. Saunders martyr 1500.1501.1052 Letter of the suffraganes of CauÌ„terbury to Becket with his answere to the same 218.219 Letter of Tonstall and Stokesley to Cardinall Poole 1065 Letter of the Ladye Uane to M. Philpot. 1828 Letters agaynst Wickliffe 435 Letter of Winchester in defence of Images with aunswere thereto 1340.1341 Letters of Winchester to the Lord Protector 1342.1343 Letter of Wolsy to Gardiner lieger at Rome to be made pope 990 Leuiticall Priestes deuided froÌ„ the people and wherein 496 Lewlinus king of Wales warreth agaynst the king of England 328 Lewes the french king warreth in Englande and is expelled out of the same .257 dieth at the siege of Auinion 271 Lewes the french king his feruent sickenesse .292 his vow to visite the holy lande his preparation to the voyage ibid. Leâ—â—r of Abingdon a Blasphemer of Gods Martyrs punished 2103 Lewes the french king refuseth to warre in England .289.389 his vnfortunate voyage to the holye Land .292 ouerthrowne by the Turkes and Saracens .276.296 295 taken prisoner and rouÌ„sommed ibid. Leison Doctor his dyrefull end 2136 L I. Liberality of ConstaÌ„tine in geuing to Churches 104 Liberty of the Citizens of London in going to warre 372 Libâ—rty christiaÌ„ in outward vsages 56 Licinius Emperour a tyrant an enemy to all learning an Apostata his horrible vices .87 his death 88 Licenses to preach 532 Lie substantiall and reall 2007 Liyng miracles reproued 156.125 Lies innumerable in the Popes Church 584 Life of the Monkes and religious men abhominable 1180 Life to come the blessed state therof 681 Life of Tho. Becket Archbishop of Caunterbury and Traytour 205.206 Limits of England how farre they extend 166 Lincolne persecuted 982.983.984 Lincolne Minster buâ—â—te 184 Lincolne Dioces persecuted described in a Table 821.822 Lineall discent of the B. of Rome 1758 Lion Cawche Martyr his story constaunt Martyrdome for the truth of Gods word 1914.1915 Listâ—r his story and martyrdome 1909 Lithall his story and deliueraunâ—â— 2064. Liuingus priest a maryed manne 1176. L O. Lollards as the papists call the true professors of the worde of God burned in the cheek for theyr coÌ„stancie in the truth 774. Lollardes Tower described 1703. Lollardes as the papistes called theÌ„ or rather good Christians burned and hanged 587. Lollardes what they are and from whence deriued 465. London consumed with fire .160 besieged by the Danes ibid. London bridge built with stone 233. Londoners defend theyr bishop and fall into a great fury 427. London persecuted 802.799 Lowicke martyr his godly story and martyrdome 1970. London persecuted for the 6. articles 1202. London and Westminster at varyaunce about game 279. Londoners theyr assaulte agaynst the Duke of Lancaster and the Lord Percie 427. Londoners take part with Wickliffe and are great fauoures of hys doctrine .513 complayned of to the king by the Bishoppes ibid. Longland hys sermon on good friday before the king at Greenewiche .1097 hys filthy falshood and dissimulation ibid. Lomas Martyr hys story 1859. Lord Admirall beheaded on the tower hill 1367 Lord of Alenc a good man 944 Lordes of Bohemia writ in defeÌ„ce of Iohn Hus .602 his appreheÌ„sion and cruell martyrdome 643 Lord of Reuest plagued 2108 Lord Cobham his lamentable story and persecution .557 cited .558 excommunicate ibid. his christian beliefe .559 his 1· and 2. examinations His godly answeres 560.561.562 his condemnation .564 his counterfeit abiuration by the Papistes .565 his beliefe and coÌ„fession of his fayth .566 his defence agaynste Alanus Copus .568 proued no Traytour but a Godly Martyr .568.569 his slaunders .572 his inditement with notes vpon the same 575. Lord Courtney made earle of Deuonshyre 1417 Lord Dane or Lordane 161 Lord Peter his Oration agaynst the pope in the parliament in france 353.354 Lord Gilford Dudley maryed to the vertuous Lady Iane. 1406 Lord Gray beheaded 1469 Lord Hastings beheaded 727 Lord Lifley Deputy of Calice coÌ„mitted to the Tower 1227 Lord Powes betrayer of the good L. Cobham 643 Lordes prayer in English forbidde by the Papistes 973 Lord Shandois his report agaynst the good Lady Elizabeth 1425 Lord Stanley wounded 727. Lord Shefield slayne at Norwich 1308. Lord keeper hys Oration 2150.2151 Lord of Trinitie a wicked persecucutor 962. Loosing of Sathan examined 397. Loseby martyr his story and persecution .1974 hys martyrdome 1975.1976 Lothbroke father to Inguar and Hubba hys story 140. Loue commaunded in the Gospell 483. Loue of God goeth not by our deseruings but by fayth in Iesus Christ. 1927. L V. Lucius king hys death 107. Lucius Bishop of Rome banished hys Epistles decretall 67. Lurdayne 161 Lucius a worthy martyr 45. Lucius first christened king of Enland 107. Lucius sonne of Coilus king of Britayne bringeth the christian fayth into England 107.108 Lucius king hys death 118. Lucius 1. king of Britayne christined 172. Lucifers Epistle to the Popes Clergy 502. Ludouicus king of Hungary and Boheme 723. Ludouicus Emperour crowned agaynst the good will of the Pope and therefore deposed by Benedicte the 12. and afterwarde by him poisoned 373. Ludouicus Pius and hys sonne Lotharius Emperors their godly sanctions and lawes .8 deposed and poisoned by Pope Boniface .12 373 Ludouike the yong French kyng his story 255 Ludouicus Pius Emperour and kyng of Fraunce 136 Ludouicus Pius his decre against the profession of monkery 7. Luther his story and actes .841.843 why he wrote agaynst pardons .844 his appearance before the Cardinall Caieâ—anus .845.849 hys aunswers to the Cardinall .846 hys appeale and disputation with Eckius .847 his bookes burned .848.849 he burneth the Popes buls decrees ibid. hys actes before the Emperor at Wormes .849 hee is outlawed .853 why he permitted Images to stand and wherein he dissented
from Zuinglius .863 his prayer and maner of his deth 864 Luserne grieuously persecuted for the Gospell 955 Lush Martyr his story examination condemnation and martyrdome 2004 Lurden persecuter of George Eagles accused of fellony condemned and hanged in the same place where George Eagles was burned for the Gospell of Christ before 2152 M A. MAcar Martyr 62 Mace his story 1909 Macrinus with his Sonne Diadumenus 57 Magistrates Ciuill theyr Office .8 compared with magistrates Ecclesiasticall 19 Magistrates temporall ayders not rulers in spirituall causes 1874 Magdaline Colledge in Oxforde built 706 Mahomet his wicked secte beginneth to spring His Alkaron 124 Mahumetes 7. Turk emperor 739 Mahumetes .9 turkish Emp. 742 Maior of London the first 257 Maynardus his wicked fact 701 Maistres Robertes her trouble deliueraunce 2073 Malmes burye commended for his stile 125 Mammea mother to the Emperor a good and deuout woman 57 Man his story trouble and Martyrdome 817 Mancinellus writing agaynste the Pope lost his handes and toung for his labour 734 Manninges her story 1879 Mallary his story and recantation at Oxford 1208 Mandrell Martyr his story 1894 Mappalâ—us Martyr 65 Marcellius Patauinus a writer agaynst the Pope 389 Martin Meyr his Epistle to Aeneas Cardinall 697 Martin Pope contrary to all other Popes .652 his bloudy inquisition 651.652 Martinus the Popes Legate sent out of England in a wâ—nion 288 Martin Doctour his Oration in Oxford agaynst M. Cranmer 1874 Marow bones of the Masse after M. Latimer what they be 1455 Marke the Euangelist burned 32 Marke Burges Martyr 2058 Marked men of the Popes 1783 Marsh hanged for taking down the rood oâ— Douer Court 10â—1 Marsh his story trouble and martyrdome 1563.1564.1566 Marinus Martyr 74 Mariage with Alinore the kinges Sister a Nunne dispensed withall by the Pope for money 285 Mariage of Priestes made free by king Edward .6 1301.1032 Marying in Lent punished 1917 Maynard a great persecuter 2007 Mariage lawful to all men .16 forbid by the Pope to the 5. or 6. degree 29 Mariage of Priestes lawfull by the word of God .1117.1522 proued very auncient 1154. Mariage of Priestes not restrayned in England before Lanckfrancus dayes 1165.1166 Mariage of Priestes when it began to be forbid 137. Mariage free to the Apostles as well as to others and so to all men in generall 1988. Mariage forbid to the 7. degree by the Pope .199 forbid in the third degree .249 lawfull for all men .16 forbid to Priestes by Anselme .195 by Pope Innocent 253. Mariage betweene king Henry 8. and Q. Anne Bullen 1049. Mariage with infidels what hurt it bringeth 113. Mariage betweene king Phillip and Queene Mary concluded .1418 she is falsly sayd to be with childe 1596. Matrimony with the errors of the papists concerning the same 28. Matrimony ought to be ministred without mony 1105. Matrimony no sacrament 1990. Matrimony punished by the Papistes whoredome escapeth 865. Marâ—yrs in the primitiue Churche infinite 34. Martyrs 40. together their ChristiaÌ„ boldnes and constant deaths 61. put in colde water ponds all the winter nightes ibid. Martirs of Fraunce refuse to bee called Martyrs theyr singular modestie and constancie 50. Martyrs 20000. burnt together in one Churche by Dioclesian the Emperour 78. Martyrs 42. theyr heades hanged vpon the gates of the City 59. Martyrs in Smirna twelue 43.44 Martirs in the primatiue Church 32.34.35.36.37.38.40.44 Martyrs diuersly tormented in the primatiue Churche 79.80 Martyrs of all ages sexes and kindes 72.73.74 Martyrs in the primitiue Churche infinite 30.32.34.36.39.40.46.49.59.60.69.70.80.305.36.38.39.40.44.46 49.60 Martyrdome more desired in olde time then Bishopprikes nowe and that needes not 80. Martyrs 100. in one day 80. Martyrs 17000. in one moneth ibid. Martyrs that suffered in the 10. persecutions theyr story 88. Martyrs innumerable in Persia .98 to the number of xvi thousand 99.100 Martir the name what it doth signifie 569. Martyrs at Cabriers 1000. Martyrs wandring on Mountaynes 63. Martyrs strangled in prison .47 others starued ibid. Martyrs in Alfatia .100 burned in one day by Pope Innocent 3.259 Martyrs vnder Licinius 87.88 90.91.92 Martyrs of Tyre in Phinicia 78. Martyrs 300. in Carthage 73 Martyrs of Syria 78 Martyrs in Spayne 928 Martyrs in Spayne 79 Martyrs in Fraunce 79 Martyrs of Phrygia burnt wyth the whole city 79. Martirs before Wickliffe in diuers countries 420 Martyrs in Kent before Luther 1276. Martyrs put to death because they would acknowlege no mo Christes but one 1726 Martyrs of Couentry 973 Martyrs at Douercourt for pullyng downe of Idols 1031 Martyrdome an high honor 1784 Martin Luther his articles and bookes condemned of the Pope .1282.1283 hys aunsweres to the railyng Bull of Pope Leo .10.1284 his aunswer to euery seuerall article .1288 his appeale to the generall councell 1289 Marbecke his defence agaynst hys cauillyng aduersaries .1221 hys trouble and persecution .1214 saued from the fire and why 1120. hys inditement 1219. Marcellinus reuolteth afterward is martyred 80 Marcellinus B. of Rome Martyr 95 Marcellus martyred 96 Marcus Aurelius Antonius hys letter to the Senate of Rome concernyng the ceasing of persecuting the christians 51 Marcus Antoninus Verus Emperour 42. Marshall of S. Andrew slayne before Dreux 2112 Martin de Pester Secretary of Gaunt his death 2108 Marcus Arethusius his story 99 Margery Polley her martyrdome 1679 Margery Backster her story 664 Margery Austo Martyr her story and martyrdome 2013.2014.2015.2016.2017.2018.2019 Margery Morris Martyr her story and martyrdome 1983 1984 Margaret Hide Martyr her articles answeres .1974.1975 her condemnation and martyrdome 1975 Margaret Thurston martyr burned at Colchester 2020 Margaret Ellis Martyr her story 1910.1911 Margaret Mering Martyr her story and martyrdome 2027.2031.2032.2029.2034 Margaret Iourdeman Witche of Eye 702 Mary the mother of Christ a sinner 1741 Mary Queen beginneth her raign 1406. promiseth not to alter religion .1407 proclaimed Queene ibid. crowned .1410 her articles to the Ordinary for restoryng of papistry agayne .1424 her pro-Proclamation for expellyng of strangers .1425 her death 2092 Mary Queene of England her vnprosperous succes in al things that she went about 2098.2099 Massaker in Fraunce most horrible and bloudy the true description therof executed by the tyrannous and mercilesse Papistes vpon the poore Sayntes of Christ for theyr constant professioÌ„ of the truth of God 2152.2153.2154 Masse when it began to be vniuersall and vniforme and to be receiued in most Churches .130 profitable for nothing 1587 Masse booke when it came in 130 Masse propitiatory a derogation to Christes death .1444 agaynst the word of God and auncient Fathers 1445 Masse of S. Gregory beareth the swinge in Europe 130 Masse priuate suppressed 1302 Masse a hinderaunce to godlinesse .1398 moste contrary to Christes institution of his last supper ibid. no sacrament of any holy thing 1815 Masse the Chanon thereof full of abhominable blasphemies 1399 Masse with her abhominatioÌ„s displayed .1043 not to be gone vnto of any Christian with safety of conscience 1647 Masse of Saynt Stephen to saue Becket the Traâ—tour
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
presence in the Sacrament may haue a double sense Equiuocation in the word really How the body of Christ may be sayd to be really and how not really in the Sacrament â— Questions vnder one The Papistes Protestantes in graunting the presence do agreeâ— onely in the maner of being they differ How Christes body is effectuously receaued in the SacrameÌ„t How Christ may be graunted to be really in the SacrameÌ„t and how not What change is in the Sacramentall bread Sacramentall mutation The substaunce of bread and wine in theâ— Sacrament not chaÌ„ged ComparisoÌ„ betweene the Sacrament of the CommunioÌ„ and of Baptisme What difference the Catholicks put betweene the Sacrament of the CoÌ„munion and Baptisme Aunswere to the 3. Article Propitiatory sacrifice of the masse is a derogation to Christes passion Vnbloudy sacrifice Answere to the 4. Article D. Ridley assigned to appeare agayne the next day M Latimer 〈…〉 the 〈◊〉 The order of M. Latiâ—â—◠〈◊〉 The oratioÌ„ 〈◊〉 Lincolne 〈◊〉 M. Latimer But this Church 〈◊〉 standing on the truth of Gods word 〈…〉 the 〈◊〉 of man How you 〈◊〉 the 〈◊〉 your owne actes can beare witnes The Popes authoritye 〈…〉 Latimer * Qui tradidâ—runt metioâ—â—naius peccaâ—â—m habent sayth Christ. Perswasions vsed to M. Latimer 〈…〉 to the vnitye of the Popes Church Reasons to perswade the flesh but not 〈◊〉 conâ—cience M. Latimer hath leaue to sit downe Answere of M. Latimer to the B. of Lincolne The vniuersall Church hath not his foundation onely in Rome â—rgâ—ment Christ bad Peter regere gouerne his peâ—ple Ergo the Pope 〈…〉 Rex to reigne 〈◊〉 Kinges and Emperours Regere 〈…〉 to regere 〈◊〉 voluntateÌ„ Deut. 21. Cliâ—ping of Gods Scriptures by the Catholickes The author of this booke was D. Brookes which there was in the commission Brookes B. of Glocester speaketh The Catholicks how vnreasonable they are in their vsing of men The Catholicks alleage the Scriptures but take not all The protestatioÌ„ of M. Latimer 1. Article The body of Christ in the Sacrament receiued by spirite grace M. Latymer agaynst the grosse and carnall being of christ in the Sacrament 2. Article What chaunge is in the bread and wine in the Sacrament not in the nature but in the dignitye of representing Substance of bread wine in the Sacrament vnchanged Difference betweene Christs holy bread the Popes holy bread 3. Article 4. Article â— Article The next 〈…〉 October 1. D. Ridleys appearanâ—e 〈…〉 the 〈◊〉 The words 〈◊〉 M. 〈…〉 to B. 〈…〉 B. Ridley refuseth to put of his cap to the Pope or to them which come froÌ„ the Pope The last examination of Bishop Ridley The wordes of the B. of Lincolne The place of S. Austen again repeated Totus mundus c. Aunswere of D. Ridley to the place of S. Austen as before How the Catholickes vse to alledge the Doctours A place of Cyrillus alledged by Melancthon Scripture bookes burned at Oxford * Argumentum á contrario sensu ex Cyrillo contra â—udaeoâ— * Altars be erected in Christes remembrance in Britayne Ergo Christ is come Altars be now plucked downe in Britayne Ergo Christ iâ— not come Aunswere This argument is not a sensu contrario For erecting of altars in the Antecedent and plucking downe altars in the consequent be not contrary In the Antecedent Cyril meaneth the table or els the celebration of the Lordes Supper in his remembrance In the consequent by plucking downe of altars is ment the taking away of places and monumentes seruing not to the Lordes Supper but to Idolatry whereby the true table of the Lordes Supper in his remeÌ„brance may be erected agayne * B. White blasphemously calleth the bord of the Lordes Supper an Oyster table The articles read agayne to M. Ridley B. Ridley not suffred to reade his owne aunswere Note the extreme dealing of these catholicke men The deputies durst not read out the writing of Bishop Ridley To the 1. article To the 2. Article The words of exhortation of Brookes Bishop of Glocester to M. Ridley B. Ridley vntruely charged with singularity The determination of the Church is only that whereupon our catholicke men do ground theyr fayth A briefe answere of B. Ridley to B. Brokes taâ—le D. Weâ—ton 〈…〉 Sentence of 〈◊〉 â—ead 〈◊〉 D. â—â—â—ley 〈…〉 of M. Latimer before the Commissioners The Bishop of Lincolnes wordes to M. Latimer M. Latimer short with the Commissionerâ— The Catholicke Church and the Romish Church be two thinges Cyprians counsell in truth no deliberation to be taken M. Latimers question to the Bishops Whether is more lyke the sea of Rome which persecuteth or the little flocke which is persecuted to be the â—rue Church c. The cause of the Martyrs of the primitiue tyme and of the Martyrs of the latter tyme aâ—l one The Image of the Church before Christes comming compared with the Church after his comming The Articles agayne propouÌ„ded to Maister Latimer Maister Latimer againe aunswereth with Protestation as before The very body of Christ receaued in the Sacrament by the spirite grace Aunsweres to 2. 3. articles M Latimer will not deny his Maister Christ. Condemnation read agaynst M. Latimer The Papistes false in their promises M. Latimer appealeth to the next generall Councell truly called in the Lordes name but that Councell is long a comming October 15. The talke betweene D. Brookes B. of Glocester and D. Ridley vpon his degradation No mercy to be had without consenting to iniquitye Answere oâ— D. Ridley to Bishop Brookes O worthy champion of Christes Church With that their caps went of but D. Ridley held on his cap. B. Ridley commaunded to silence when otherwise he could not be reuinced B. Ridley refuseth to put on the surples B. Ridley inueyeth agaynst the Bishop of Rome and his foolish apparrell The surples here is called a foolish apparrell Maister Edridge geueth counsell that B. Ridley should be gagged A prayse of Bertrams 〈◊〉 vpon the Sacrament Note the charitye of the Papists B. Ridleys 〈◊〉 put from her house by B. Boner A supplication of B. Ridley to Queene Mary in the behalfe of certayne poore mens leases This Bishop was D. Boner If to succour the widow and fatherles is pure vndefiled religion as Saint Iames sayth Then is Boner and his religion filthy and abominable which doth such wrâ—â—g to the widow and fatherles Notwithstanding these godly and iust â—equeâ—tes no Iustice could be had vntill that now of late some of these shamefull iniuries by order of law haue beâ—ne redressed The life of M. Ridley such as coulâ— not with any notorious crime be charged The wordes of a certayne warden or head of a Colledge D. Ridley biddeth gestes to his mariage Mistres Irish a great Papist before weepeth for D. Ridley B. Ridley careles of his death The order and maner of B. Ridley and M. Latimer going to the stake D. Ridley and M. Latimer brought together to the stake The behauiour of D. Ridley M. Latimer at the
stake D. Ridley ready to aunswere D Smithes Sermon but â—â—uld not â—e suffered D Marshall Vicechaâ—â—â—cellour of Oxford stoppeth D. Ridleys mouth B. Ridley committâ—â—â— his cause to Gâ—d M. Latimerâ— wordes when he could not be suffered to answere D Smith * This was no Popish Tippet 〈◊〉 made 〈◊〉 to keepe 〈◊〉 necke warme D. Ridley geueth away his apparrell other 〈◊〉 to the peâ—ple 〈…〉 him M. Latimer standing at the staâ—e in his shirte D Ridley 〈…〉 The death and Martyrdome of D. Ridley The lamenting hartes of the people at the Martyrdome of these two Saintes The first farewell of B. Ridley to his friendes Commendation of George Shipside his brother in lawe To his brother Iohn Ridley To his sister in lawe of vnthanke wife to Hugh his brother To his Cosin M. Nicholas Ridley To his Cosin Rafe Ridley To all his kindred B. Ridley appoynâ—ed to be B. of Durham Martyrdome Gods singular and rare promotion 1. Peter 4. A blessed thing to suffer death for Christ. If 〈…〉 dye wâ—â—h his 〈◊〉 vpoÌ„ theeâ—es for worâ—â—ly gooâ—â—s how mâ—ch more then to dye in Chriâ—â—es â—uarell vpoâ— the enemye of his Church Deut. 7. Iohn 15. To dye in any right whatsoeuer it be is to dye in Gods cause To dye in the truth against theeues and to dye for the truth agaynst Christes enemyes compared Truth taught in the Church of England True ministration of the Lordes Supper Seruice in thâ— vulgare toâ—gue Luke 22. 〈…〉 Chriâ—â— is contrary to Gods word is a subuersion of 〈◊〉 godlines and destruction to mans soule Comparison betweene Popishe persecutors and strong theeues Popish persecutors when they are false theeues yet will they be called true Catholickes The fight with spirituall theues is worse then with temporall theeues Ephesians 6. Ephesians 6. The weapons of a christian warriour D. Ridley 〈◊〉 to the Sea of Durham The cause of Martyrs is the common cause of Christ and of 〈◊〉 his elect Saintes Let no man foâ—â—acke to dye 〈◊〉 a blessed 〈◊〉 common quarell To his friendes in Cambridge Benefites sheweâ— to D. Ridley in Cambridge Pembroke hall in CaÌ„bridge Commendation of Pembroke hall to be a letter forth euer of the Gospell D. Ridley learned the Epistles of S. Paule Peter without booke in Pembroke hall D. Ridley called into Kent by Archbishop Cranmer To the parishe of Herne in Kent The godly Lady Phines in Herne parish To the metrapoliticke sea of Canterbury To the sea of Rochester To Westminster To the sea of London B. Ridley deposed 〈◊〉 the sea of London without right or iudgement The Sea of London worthely 〈◊〉 â— Ridleys 〈…〉 the Episcopall 〈◊〉 of London To the city of London Commendation of 〈◊〉 Richard 〈◊〉 Alderman Knight The creating of the hospitall by B. Ridley 〈◊〉 Richard Dobbes 〈◊〉 of London Commendation of Syr George Barnes Maior of London Bridewell obtayned of King Edward by Syr George Barnes to set poore people a worke To the Citizens of London To the higher house and temporall Lordes of the Parlament Gal. 3. A good warning or lesson to the temporall Lordes Ezech. 3. Luke 6. Ignorance will not excuse the temporalty being seduced in religion The Lordes of the Parliament be fallen from Christ to Christes enemy Act. 2â— Many good meÌ„ in the sea of Rome So long as the Sea of Rome folowed the rules of the Apostles it might be called Peter or Paules chayre The Church receaued of the Apostles of Christ Christ of God Tertull. The sea of Rome hath degenerated from the Apostles rules and hath set vp an other religion That is hath excercised an other power Hath ordeyned strange lawes If true doctrine maketh sea Apostolicke then coÌ„trary doctrine maketh the sea to be Antichrist Apocalip 17. Apocalip 11. Kinges coÌ„mitting adultery with the whore of Babilon what it meaneth Apoc. 17. Daniel â— He speaketh to the Lordes teÌ„porall Psalme 4. If the vnity of the Popes Church standeth vpon necessity of saluation why did the Lordes of this realme abiure this vnitye in K. Henry K. Edwardes dayes If it be otherwise why then doe they periure themselues turning to it agayne 〈◊〉 6. An other farewell of 〈…〉 c. 〈◊〉 5. 〈◊〉 1 〈…〉 2. Matâ— 5. Luke 21. Luke 6. Math. 10. Math. 10· Math. 10. To confesse Christ and not to feare danger 2. Cor. 4. 1. Peter 3. The causes why the Apostles so reioysed in their affliction 1. Corin. 2. 2. Cor. 12. 2. Tim. 1. The glory of Paule wherein it consisted 2. Tim. 2. â— Tim. 3. Gal. 4. The waye to heauen is by afflictions Heb. 11. Heb. 12. Reasons to moue vs to pacience vnder the Crosse. Prouerb â— Heb. 1â— 2. Cor. 5. 2. Cor. 5. 1. Cor 1. Phil. 1. Luke 25. Rom 9. 1. Iohn 3. Apoc. 14. To couet to be with Christ and not to fearâ— death Iohn 11. Iohn 5. 2. Peter â— 2. Cor. 5. Act. 14. Luke 16. Luke 12. The state of the Church of England described 〈◊〉 The lamentable chaÌ„ge of religion in the Church Ieremy 4. 1. Cor. 14. Ignorance a prayer Abuse â—n the Lordes Sâ—pper The Sacrament turned out of his right vse kind Idolatry in worshipping the creature for the creator The cuppe debarred from the ministration of the Lordes supper Blasphemous sacrifice for sinne Deuter. 5. Idolatry is stockes and stones The whore of Babilon with her cup of abominations expounded Apoc. 17. 2. Peter 2. The misticall marchaundise of the Babilonicall strumpet All thinges at Rome for money Verses agaynst Pope AlexaÌ„der Abominations and wicked abuses of the Sea of Rome declared The true word of God the office of the same declared Note here that these Scriptures were written by M. 〈◊〉 in the Marâ—eâ—t but were not in the copy which we â—llowed Act. â—0 Cranmer and Ridley 〈◊〉 in the Duke oâ— Sâ—mersets câ—use Cranmer repugning agaynst the spoyle of the Church goodes Latimer Bradford Leuer Knoxe The corrupt 〈◊〉 of 〈…〉 K. Edwardes tyme. Hipocrisie a double euill The slackenes that was in that tyme to good workes Gods plaâ—â—â— vpon England iustly deserueâ— He exhortet◠〈◊〉 constant confeâ—sion of Christ Punishment of heretiques 〈◊〉 gentle in the olde tyme and how it was vsed Counsell geuen in these dayes of persecution what to doe Such as remayned out of captiuitye counsayled to voyde the realme The abominatioÌ„ of desolation set vp in England Christ coÌ„maundeth to flye to the mountaynes Apoc. 18. 2. Cor. 6. Counsell to depart the realme Doubtes whether to flye or to tarry debated Presumptuous prouocation rash running into daunger forbidden Euseb. Eccle. lib. 4. cap. 15. 〈…〉 dwelling in â—ngland 〈◊〉 a good 〈◊〉 eyther with out daunger of conscieÌ„ce oâ— perill of lyfe Iâ—â—ent no excuses to câ—oâ—e sinne Confession of 〈◊〉 must goe with belief of 〈◊〉 To trust in God what it is 1. Corin 3 2. Cor. 6. Rom. â— To beare the beastes markeâ— what it is Apoc. 13.14.10 The literall taking of the Scripture 〈◊〉 the Iewes 〈…〉 The Popes
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
1â— 2. Cor. â— An other 〈◊〉 of 〈…〉 〈◊〉 16. Math. 26. Marke 24. Luke 22. 2. Cor. 11. No sacrifice of the Masse is to be made for sinne Heb. 9.10 Luke 11. Apocalip 18. Peter 4.3 Apocalip 23. An other letter of Thomas Whittell to a godly womaâ— To be strong agaynst Sathan and not to feare persecution Good counsell not to forsake the Lord for persecution The story of M. Bartlet Grene gentleman and Martyr Ianuary 27. Bartlet Grene student at Oxford M· Grene conuerted by the Lecture of Peter Martyr Iohn 4. M. Grene studeÌ„t in the Temple at London A good note or lesson for young Lawyers to marke and follow What leaude company doth i. Agreement of mindes ioyning in vnitye of fayth growing vp in charitye is true and stedfast amitye Farewell my Bartrame and remember me that euer we may be like together fare wel at Newgate Ianuary 20. An. 1556. Large 〈◊〉 offered 〈◊〉 M. 〈◊〉 by Doctâ—â— Bartlet 〈◊〉 returne to the Church of Rome Friendship betweene Christopher Goodman and M. Grene. Occasion of apprehending of M. Grene came by letters intercepted M. Grene examined by the counsell of his fayth Iohn Bourne a stirrer of persecution A letter from thâ— Counseâ—l to Boner Post script M Grene presented before B. Boner M. d ee was â—et vnder band of recognisance for the good â—â—earing sorth comming till Christmas next after M. Grene committed 〈◊〉 to the Fleete and vpon what occasion D. Chadsey witnesseth agaynst M. Grene. Talke betweene M. Grene and the Commissioners Perswasion of M. Welch to M. Grene. Aunswere of M. Grene to M. Welche Modestye of M. Grene. Rom. 9. The spirite of God addicted neyther to person nor place The end of all controuersies is to know the true Church Markes of the true Church * By this instrument he meaneth Peter Martyr M. Grene seeking his knowledge of God with teares M. Welche replyeth to M. Grene. * Where Philpot was he meaneth to whom he wrote this letter Friendly entertaynment of M. Grene in Bishop Boners house for a time M. Grene had in priuate examination before the Bishop M. Grene vrged with the literall sense of the wordes this is my body Causes mouing M. Grene from the literall sense of the woedes aforesayd Argument Why the words of Christ of his body must be taken Spiritually Argument Reasons mouing M. Grene to take the wordes Spiritually not literally The last exâ—aminatioÌ„ of M. Grene. A draught of Mayster Grenes confession gathered by the Bishops Register Ex Regist. Transubstantiatioâ— denyed M. Grene refusing to heare massâ— Sacrifice of the Masse not maintaynable by Gods word M. Grene agaynst the Sacrament of the Altar Auricular confession refused M. Grene 〈◊〉 the 〈…〉 â—rought 〈◊〉 the CoÌ„sistory â— Articles 〈…〉 M. Grene. M. Grene 〈…〉 Doctors 〈◊〉 with â—ifferent â—â—â—gement 〈◊〉 more agaynst the Papistes 〈◊〉 with them Chrisost. Ad popul Aâ—tioch * 〈…〉 vp 〈◊〉 his 〈◊〉 behind him but Christ aâ—cending 〈◊〉 â—ooke 〈◊〉 and also 〈…〉 him Chrisost. in 1. Cor. 10. 〈◊〉 not the 〈◊〉 which we 〈◊〉 the 〈◊〉 of the Lordes body M. Grene 〈◊〉 a ranke Papist 〈◊〉 report of Peter Martyr Peter Martyr first 〈◊〉 froÌ„ Popery to the truth iâ— prayer and reading 〈◊〉 Doctors One holy Catholicke church True markes of the Church Disagreement noted amongest piofessors of the Gospell by Fecknam The Gospellers in words seeme to discent but in effect do agreeâ— with the worâ— Boner forbiddeth M. Grene to be called Maister Note the blind ignorance of Pendleton as though the kingdome of Christ was not gotten at the death of Christ. This Bishop belyke was the Bishop of Winchester In the old time excommunicatioÌ„ was the greatest penalty in matters of fayth and conscience Sentence geuen agaynst M. Grene. The wordes of M. Grene to his friendes by the way going to Newgate Verses of M. Grene written in his friendes booke The singular modesty and humble nature of M. Grene. The 〈◊〉 nature of M. Grene. A letter of M. Bartlet Grene to certayne of his louing friendes in the Temple What true frendship is True frendship is not measured by distance of place or of personâ— Loue onely coupleth together All other thinges fayle loue onely indureth for euer Loue vnfained neuer endeth The sute of M. Grene for the sauing of certayne poorâ— prisoners in Newgate An other letter of 〈…〉 to Miâ—tres Elizabeth Clarke 1. Tim. 5. â— Cor. 5. 1. Tim. 5. Psalm 3◠〈◊〉 2. Iudith 8. Ephesian 6. 1. Tim. 5. 1. Reg. 2. 1. Reg. 15. 1. Reg 8. â— Reg. 13. â— Reg. 1. â— Maâ—h 7. 1. Tim. 5. The office 〈◊〉 exercise of christen widowes 〈◊〉 the primâ—tiue Church * S. Ambrose tooke from the church gaue to the poore we take from the poore their tithes and improperations giue them to Churches and ministers where is nothing but singing and idlenes An other certayne writing of M. Bartlet Grene. A commendatioÌ„ of Lawyers Ex Regist. Tho. Browne Martyr Ianuary 27. Tho. Browne presented by the Constable of S. Brides Browne kneeleth among the trees at the Masse tyme. B. Boners words to Tho. Browne B. Boner charged to be a bloudsucker The aunswere of Thomas Browne to Bishop Boner Sentence read against Thomas Browne Iohn Tudson Martyr Ianuary 27. Of these articles read before pag. 215. The constant persisting of Iohn Tudson Sentence read against Iohn Tudson Iohn· Went Martyr Ianuary 27. Iohn Went withstandeth the Bishops perswasioÌ„s Iohn Went coÌ„demned Isabel Foster Martyr Ianuary 27. Isabell Foster constaÌ„t in confessing Christes Gospell The wordes of Isabell Foster of her last examination Isabell Foster condemned Ioane Lashford alias Ioane Warne Martyr Ianuary 27. The confession of Ioane Lashford before the Bishop Superfluous and Popish Ceremonyes The worthy constancye of a mayde The wordes of Ioane Lashford at her last examination The Sentence and condemnation of Ioane Lashford Ianuary 27. 〈◊〉 31. 4. Women and one man Martir Iohn Lomas Martyr The aunswere of Iohn Lomas at his examination The Sacrament of the Altar denyed Realty of Christ neyther vnder forme nor tressel Sentence against Iohn Lomas Ianuary 31. Confession auricular refused The Sacrament how to be receaued Penaunce is denyed to be a Sacrament Agnes Snoth condemned and committed to the secular power Anne Albright Martyr Auricular confession The wordes of Anne Albright to the Priestes Anne Albright denyeth the Sacrament of the Altar Condemnation of Anne Albright Ianuary 18. Ioane Sole Martyr Ionuary 31. Condemnation of Ioane Sole Ianuary 18. Ioâ—â—e Catmer martyr Ianuary 31. Persecutoâ—â— March 21. Thomas Cranmer Archb. of Canterbury and Martyr Thomas Cranmer a gentleman borne Of this Campeius and discourse of his legacy read before pag. 1049. Stephen Gardiner Doct. Foxe chiefe stirrers of the kinges diuorce D. Stephens D. Foxe D. Cranmer conferring together in the kinges cause D. Cranmers aunswere in the question of the kinges diuorce D. Cranmers deuise well liked of The king troubled about the diuorce D. Cranmers deuise reported
to the king Note the glorious head of D. Stephens D. Cranmer sent for to the Kâ—ng D. Cranmer seeketh excuses both to come vnto the kinges presence D. Cranmer brought to the king Talke betweene the king and D. Cranmer The king troubled in conscience Marke this you Papistes which so rashly iudge the kinges diuorce and the Popes ouerthrowe to haue sprong of light causes D. Cranmer excusing and disabling himself to the king D. Cranmer assigned by the king to search the Scriptures in the cause of his diuorce The king first geuen to vnderstand that the Pope hath no authority to dispence with the word of God The kinges 〈…〉 the Popeâ— CanoÌ„â—â—â— to the 〈◊〉 of the â—â—â—â—â—tures The kinges mariage found by Gods word vnlawfull Doctor Cranmer with other sent to Rome Ambassadour to the Pope The English Ambassadours not hasty to kisse the Popes foote The vnmanerly nature of a Dogge presuming to kisse the Popes foote Arguing to the Popes face that contrary to the word of God he had no power to dispense Doctor Cranmer made the Popes Penitenciary Doctor Cranmer Ambassadour to the Emperour Conference betwene B. Cranmer Cornelius Agrippa tâ—e order 〈◊〉 Cranâ—â—â— study The gentle nature of Doctour Cranmer Cranmer stout and constant in Gods cause D. Cranmer a stout enemy agaynst the 6. articles Of this coÌ„ming of the L. Cromwell and the two Dukes to the Archbishop read before Example for Ecclesiasticall pastors Archbishop Cranmer in displeasure about the imploying of Chauntrey landes The singular patience of this Archbishop A story betwene the Archbishop of Canterbury a popish priest his enemy The rayling of a Popish Priest agaynâ—t Doctor Cranmer Chersey suing for his kinsman to the Archbish. The Priest sent for to the Archbishop The Archâ—bishopâ— wordes to the Parson The Priest confesseth his fault to the Archbishop The rashe tongues of men sclauÌ„derously speaking euill by men whom they neuer knew nor saw before The Priests aunswere The Lord Câ—omwell offended wâ—en the Archbiâ—hop 〈…〉 Priest Not geuen to filthy luker but harberous The liberall doinges of this Archbishop The Archbishop clearing all his debtes before his attainder The large expenses of Doct. Cranmer The Bishops landes sought Vnâ—roth told to the king of the Archbiâ—hop of Canterburyes housekeeping The kinges answere to the coÌ„playner of the Archbishop The Archbishop of Canterburyes house keeping The comylayneâ— asketh pardon of the king for his vntrue report The King speaketh in defence of 〈◊〉 Archbishop of Canterbury The almes of the Archbishop towardes the poore To cleaue fast to the worde of doctrine able to exhorte in holsome learning to reproue the gayn-sayer Titus 1. Archbishop Cranmer euer constaÌ„t in defence of Christes truth and Gospell 〈◊〉 Papists 〈…〉 the Arcâ—bishop out of 〈◊〉 wâ—th 〈◊〉 The Archb. agayne 〈◊〉 to the 〈◊〉 The kingeâ— wordes and aduise for the supportation of the Archbishop The Archbishops aunswere to the king The kinges fauorable care and consideration toward the Archbishop of Canterbury The king sendeth his signet in the behalfe of the Archbishop of Canterbury The Archbishop being one of the Counsel made to stand at the Counsell chamber dore wayting D. Buttes the kings Phisition a friend of the Archbishops The Archb called before the Counsayle The Counsaile being set against the Archb he sheweth the kinges ring and appealeth from them The kinges wordes to the Counsaile in defence oâ— the Archbishop The Lordes of the Counsaile glad to be friendes agayne with the Arrhbishop The king a great supporter of Cranmer The L Cromwells wordes to the Archbishop An other accusation brought into the Parlament house by Sir Iohn Gostwicke agaynst the Archb. Gostwicke checkâ—e of the king for accusing the Archbishop Gostwâ—â—â—â— glad to 〈◊〉 in agayâ—â—â— with th◠〈…〉 New 〈…〉 the 〈…〉 Iustice◠〈◊〉 Kent agaynst the Archb. Articles put to the King agaynst D. Cranmer The king maketh the Archbishop priuy of the articles CommissioÌ„ appointed to be sent into Kent for tryall of the articles Commissioners appointed to Cranmer Doct. Bellowes D. Coxe Chime M. Husley Register The false Suffragan and Barbar the Ciuilian aske the Archbishop forgiuenes The Archbishop forgiueth his enemyes Practise to get pardon for malefactors Richard Turner a faithfull preacher in Kent Papistes set against the Archbishop by occasion of Turners Preaching The troubleâ— of Richard Turner minister at Cartham M. Raphe Morice patrone of Richard Turner Preacher The great concourse of people to M. Turnerâ— Preaching Syr Iohn Baker Syr Christopher Hales Syr Tho. Moile Iustices with the Prebendaryes of Canterbury persecuters of Gods people Syr Thomas Moile hearing Turner could finde no fault with his doctrine M. Turner appearing before the Commissioners at Lambeth was discharged and sent home New matter made agaynst Richard Turner The practise of of Papistes to hold vp their kingdome with lyes The king deceiuâ—d by sinister information New matter made agaynst Richard Turner Conspiracye against the Archbâ—â—â—op Cranmer by the Iustices of Kent Sander and Browne 2. perâ—ecuting Papistes This Archbiâ—hop maryed his second wyfe at Noremberge The true 〈…〉 of the â—acrament 〈◊〉 bookes 〈◊〉 forth by 〈◊〉 Archb. 〈◊〉 Cant. The aunswere of D. Cranmer Archb. of Câ—nterbury agaynst Stephen Gardiner Marcus Anthonius written by Stephen Gardiner Archbshop of Cant. about an aunswere to Marcus Anthonius Notes of D. Ridley agaynst Marcus Anthonius Peter Martyrs booke of defeÌ„ce agaynst Marcus Anthonius Lady Iane. Cranmer refuseth to sweare to Lady Iane. Cranmer thorough the perswasion of the Counsell the king and lawyers subscribed to K. Edwardes Testament Manet alta mente repostuÌ„ Iudicium paridis â—pretaeque iniuria matris Virgil. Aeneid 1. This Doctour Thornton was after the Bishop of Douer a cruell and wicked persecuter This Bishoppe was D. Heath Bishop after of Yorke Cranmer condemâ—â— of treasoâ— Cranmer released treason 〈◊〉 accused 〈◊〉 heresie Cranmer had to Oxford D. Brookes D. Martyn D. Storye Commissioners agaynst the Archb. D. Martyn not so bitter in this persecution as other CoÌ„missioners were The order of 〈◊〉 placing 〈◊〉 Commiâ—â—â—â—oners The appeâ—â—â—ng of the Archb. of Canterbury before the Commissioners The Archb. goeth reuerence to the Quenes Câ—mmâ—â—â—â—â—ners D. Cranmer 〈…〉 reuereâ—ce to 〈…〉 The Oration of Bish. brookes Apoc. â— Heresâ—e 〈◊〉 treason 〈◊〉 to Doct. Cranmer That is without the Church there is no saluation That is for in hell there is no redemption That is remember from wheÌ„ce thou hast fallen That is for in hell there is no redemption That is remember from wheÌ„ce thou hast fallen Cyprian lib. â— Epist. 6. Prouoking to the Scripture Breaking of vowes That is repent and do thy first workes Ezech. 33. Orig. in Epist. Paul ad Rom. Berengarius * That is according to the hardnes of your hart ye treasure vp to your selfe anger in the day of wrath A good conscience Marke of an euill conscience Abuses in the Church require a reformation and not a defection Cogite intrare Clarkely expounded Math. 5· Melle lita pernicâ—es
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
moreouer by hys own wordes may be gathered in sundrye places as more playnly may appeare by that whiche hereafter followeth Upon hys estimation and fame he stoode â—o too muche more then was meete for a man of hys coate and callynge whose profession was to be crucified vnto the world whiche thing made him so stiffe in mayntayning that hee had once begon to take vpon hym I will not heare speake of that which hath bene constantly reported to me touching the monstrous making mishaped fashion of hys feete and toes the nayles wherof were sayd not to bee like to other mens but to crooke downeward and to be sharpe lyke the clawes of rauening beastes What hys learning was in the Ciuil and Canon law I haue not to say What it was in other liberal sciences and artes thys I suppose that neyther hys continuance in study nor diligence of readynge was such by reason of hys to muche intermedling in Prynces matters as could truely wel merite vnto hym the title of a deepe learned man But what learning or cunning soeuer it was he had so it fared in him as it dothe in Butchers whiche vse to blow vp theyr flesh euen so he with boldnes and stoutnes and speciallye with authoritie made those giftes that he had to appeare much greater then they were in very deede Wherunto vse peradueÌ„ture also experieÌ„ce abroad brought no little helpes rather then eyther quicknes of wit or happines of education And as touching Diuinitie he was so variable wauering with time that no constant censure can be geueÌ„ what to make of hym If hys doynges and writinges were accordinge to hys conscience no man can rightly saye whether he was a right protestant or Papist If hee wrote otherwise then he thought for feare or to beare with tyme then was he a double deep disseÌ„bler before God and man to say vnsay to write and vnwrite to sweare and forsweare so as hee did For first in the beginning of queene Annes tyme who was so forward or so busy in the matter of the kings diuorce as Ste. Gard. who was first sent to Rome and then to the Emperour with Edward Foxe as chiefe agent in the behalfe of Lady Anne By whome also he was preferred to the Bishopricke of Winchester Ed. Boner was preferred to the Bishoprick of LondoÌ„ Agayn at the abolishing of the Pope who so ready to sweare or so vehement to write agaynst the Pope as he as not onely by hys sermons but also by hys booke De obedientia may appeare In whiche booke De obedientia least any shuld thinke him drawne thereunto otherwise then by his own consent he playnly declareth how not rashly nor vppon a sodeine but vppon a long deliberation and aduisement in hymselfe about the matter he at length vttered hys iudgement Whereof read before And moreoeuer so hee vttered his iudgement in wryting agaynst the vsurped supremacie of the Pope that comming to Louane afterwarde hee was there accompted for a person excommunicate and a schismaticke in so much that he was not permitted in their Church to say Masse and moreouer in their publicke sermons they openly cryed out agaynst hym Whereof read hereafter following And thus long continued he firme and forward so that who but Winchester during all the tyme and raigne of Queene Anne After her decease that time by litle and litle caried him away til at length the emulation of Cromwels estate and especially as it seemeth for his so muche fauouring of Boner whom Winchester at that time in no case coulde abide made him an vtter enemie both agaynst him and also his Religion till agayne in kyng Edwardes daies he began a litle to rebate from certaine poyntes of Popery and somewhat to smell of the Gospell as both by his Sermon before king Edward and also by his subscribyng to certane Articles may appeare and this was an halâ— turne of Stephen Gardener from Popery againe to the Gospell and no doubt he would haue further turned had not the vnlucky decay of the Duke of Somerset cleane turned him away from true Diuinitie to playne Popery wherein he continued a cruell persecutour to his dying day And thus much concerning the trade and profession of Ste. Gardiners Popish diuinity In which his popishe trade whether he folowed more true iudgement or els time or rather the spirite of ambition vaine glory it is doubtful to say so much the more doubtfull because in his doings writinges a man may see him not only contrary to him selfe but also in some points contrary to other Papistes And furthermore where he agreeth with them he seemeth therein not so much to folow his owne sense as the mind meaning of Pereseus out of whose booke the greatest part of Winchesters Diuinity seemeth to be borowed And therefore as in the true knowledge of Gods holy word scripture he appeareth no body so in his pen and stile of writings no lesse farre he is from commendation then he is froÌ„ al plainenes and perspicuitie In whose obscure perplexe kind of writing although peraduenture some sense may be found with some searching yet shall no reader finde any sweetenes in his reading What moued him to be so sturdy against M. Cheke and sir T. Smith for the Greke pronunciatioÌ„ other may thinke what they please I speake but what I thinke that he so did for that he sawe it a thing rather newly begun then truly impugned Such was the disposition of that maÌ„ as it semeth that of purpose he euer affected to seme to be a patron of al old customes though they were neuer so rotten with age Amongest other matters this one thing I can not but meruaile at in my minde when I see how proudly he braggeth and vaynely vaunteth him selfe aswell in his letters to the L. Protector others of K. Edwardes counsell as also in his long matter articulated and exhibited by hym vnto the Archbishop of Canterburie and other the kyngs Commissioners of the high fauour he had of the noble K. of famous memory K. Henry the 8. when in deede nothing was lesse true neither did the king lesse fauour any of his Counsell then him affirming very often that he greatly suspected the sayde B. to be a secrete maynteiner of the B. of Romes vsurped authoritie and a stout disturber and hinderer of his proceedinges in reformation of Religion And therefore dyd so muche dislyke with him that he did not onely mynd if the Lord had lent his highnes longer life to haue vsed the extremity of law agaynst him vpon very sore iust matter of old committed by him and yet not taken away by any pardon commaunding thereupon often the L. Paget then his Secretarie to kepe safe certaine writinges which he had against him But also commaunded that he should be put cleane out of his last will Testament not sufferyng him either to be any of his Executors or els in any
declared my iudgemeÌ„t vnto you in this because I caÌ„not speake hereof without the daunger of my life Rich. There is none of vs here that seeketh thy life or meane to take any aduauntage of that thou shalt speake Phil. Although I mistrust not your honorable Lordships yâ— be here of the teÌ„poralty yet here is one that sitteth against me pointing to my Lord of London that wil lay it to my charge euen to the death Notwithstanding seeing youre honours do require me to declare my minde of the preseÌ„ce of Christ in the sacrament that ye may perceaue that I am not ashamed of the Gospell of Christe neither doe mayntayne any opinion without probable and sufficient authoritie of the Scripture I will shewe franckly my minde without all colour what soeuer shall ensuâ— vnto me therfore so that my Lord of London wil not let me to vtter my minde Rich. My Lord permit him to say what he can seeyng hee is willing to shew his mind London I am content my Lordes let him say what he can I will heare him Phil. That which I doe entend to speake vnto you right honourable Lordes I do protest here first before God his Angels that I speake it not of vaynglory neyther of singularitie neither of wilfull stubburnes but truely vpon a good conscience grounded on Gods worde against the which I dare not do for feare of damnation which wil follow that which is done contrary to knowledge Neyther do I disagree to the proceedinges of this realme in the religion for that I loue not the Queene whom I loue from the bottome of my hart but because I ought to loue fear God in his word more then man in his lawes thoughe I stand as I seeme to do in this consideration and for none other as God I call to witnes There be two thinges principally by the which the clergy at this day doth deceiue the whole realm that is the sacrament of the body and bloud of Christ and the name of the Catholicke church yâ— which both they do vsurpe hauing in deed none of them both And as touching theyr Sacrament which they terme of the aulter I say now as I sayd in the Conuocation house that it is not the Sacramente of Christ neither in the same is there any maner of Chrystes presence Wherfore they deceiue the Queenes maiesty and you of the nobilitie of thys realme in making you to beleue that to be a sacrament which is none and cause you to commit manifest Idolatry in worshipping that for God whiche is no God And in testimony of this to be true besides manifest proofe which I am able to make to the Queenes maiesty and to all you of her nobility I will yeld my lyfe The which to do if it were not vpon a sure grouÌ„d it were to my vtter damnation And where they take on them the name of the Catholicke church wherby they blinde many folkes eyes they are nothing so calling you from the true religion whiche was reuealed taught in K. Edwardes time vnto vaine superstition And this I will say for the tryall hereof that if they can proue themselues to be the catholicke church as they shal neuer be able to do I wil neuer be agaynst their doynges but reuoke all that I haue sayd And I shall desire you my Lordes to be a meane for me to the Queenes maiestie that I may be brought to the iust triall hereof Yea I will not refuse to stand agaynst ten of the best of them in this realme And if they be able to proue otherwise then I haue sayd either by writing or by reasoning with good lawfull authoritie I will here promise to recant whatsoeuer I haue sayd to consent to them in all poyntes And in the declaratioÌ„ of these things more at large which now I write in summe the Bishop of London eftsones would haue interrupted me but the Lords procured me libertie to make out my tale to the great griefe of my Lord bishop of London as it appeared by his dumpes he was in LondoÌ„ It hath bene told me before that you loue to make a long tale Rich. Al heretickes do boast of the spirite of God and euery one would haue a church by himselfe as Ioan of Kent and the Anabaptistes I had my selfe Ioan of Kent a seuen night in my house after the writ was out for her to be burnt where my Lorde of Canterb. and Bishop Ridley resorted almost dayly vnto her but she was so high in the spirite that they could do nothing with her for all theyr learning But she went wilfully vnto the fire was burnt and so do you now Phil. As for Ioan of Kent shee was a vayne woman I knew her well an heretick indeed well worthye to bee burnt because she stoode agaynst one of the manifest artycles of our faith contrary to the scriptures and such vayne spirites be soone known from the true spirite of God hys church for that the same abideth wtin the limites of GODS word and will not go out of the same neither stubburnely mayntaine any thing coÌ„trary to the word as I haue gods word throughly on my side to shew for that I stand in London I pray you how will you ioyne me these ij scriptures together Pater maior me est pater ego vnum sumuê° I must enterprete the same because my Lordes here vnderstand not the Latin that is to saye The Father is greater then I and I and the father are one But I cry you mercye my Lordes I haue mispoken in saying you vnderstande no Latine for the most part of you vnderstand Latin as well as I. But I spake in consideration of my Lord ShaÌ„doys and M. Bridges his brother whom I take to be no great Latin men Now shew your cunning and ioine these two scriptures by the word if you can Phil. Yes that I can right well For we must vnderstande that in Christ there be two natures the diuinitie and Humanitie in respect of his humanitie it is spoken of christ The Father is greater then I. But in respect of hys Deitie he sayd agayne The Father and I be one London But what scripture haue you Phil. Yes I haue sufficient scripture for the proofe of that I haue sayd For the first it is written of Christ in the Psalmes Diminuisti eum paulominus ab Angelis Thou hast made him a little lesser then Aungels It is the xv Psalme beginning Coeli enarrant And there I misreckoned wherwithall my Lord tooke me London It is in Domine Dominus noster Yee may see my Lords how wel this man is vsed to say his Mattins Phil. Though I say not Mattins in suche order as youre Lordship meaneth yet I remember of olde that Domine Dominus noster and Coeli enarrant bee not farre asunder and albeit I misnamed the Psalme it is no preiudice to the truth of that I haue
proued London What say you then to the second scripture howe couple you that by the word to the other Phil. The text it selfe declareth that notwithstanding Chryst did abase himself in our humayne nature yet he is stil one in Deitie with the Father And this S. Paule to the Hebrues doth more at large set foorth And as I haue by the scriptures ioyned these two scriptures together so am I able to do in all other Articles of fayth which we ought to beleue and by the manifest word of God to expound them London How can that be seing saynct Paule sayth that the letter killeth but it is the spirite that geueth life Philpot. S. Paul meaneth not the worde of God written in it selfe killeth which is the word of life and the faythfull testimonie of the Lord but that the worde is vnprofitable and killeth him that is void of the spirite of God although he be the wisest man of the world and therfore S. Paule sayd That the Gospell to some was a sauour of life vnto lyfe and to some other a sauour of death vnto death Also an example hereof we haue in the vi of Iohn of them who hearing the worde of God without the spirite were offended thereby wherefore Christ sayd The flesh profiteth nothing it is the spirite that quickeneth London What do you vnderstand that of S. Paule and of S. Iohn so Philpot. It is not mine owne interpretation it is agreable to the word in other places and I haue learned the same of auncient fathers interpreting it likewise And to the Corinthians as it is written Animalis homo non percipit ea quae sunt spiritus Dei spiritualis dijudicat omnia The natural man perceiueth not the thinges that bee of the spirite of God but the spirituall man whiche is indued with the spirite iudgeth all thinges London You see my Lordes that this man will haue but hys owne minde and will wilfully cast away himselfe I am sory for him Phil. The words that I haue spoken be none of mine but of the Gospell wheron I ought to stand And if you my lord of London can bring better authoritie for the faythe you would draw me vnto then that which I stand vpoÌ„ I wil gladly heare the same by you or by any other in this realm Wherfore I kneeling down besought the Lords to be good vnto me a poore Gentleman that would fayne lyue in the world if I might and to testifie as you haue heard me to say this day that if any man can approue that I ought to be of any other maner of faith then that of which I now am and can proue the same sufficiently I will be neyther wilâ—ull neither desperate as my Lorde of London woulde make you beleue me to be Rich. What countrey man be you are you of the Philpots of Hampshyre Phil. Yea my Lorde I was Sir Peter Philpots sonne of Hampshyre Rich. He is my neare kinsman wherefore I am the more sory for him Phil. I thanke your Lordship that it pleaseth you to chalenge kinred of a poore prisoner Rich. In faith I would go an hundreth miles on my bare feete to do you good Cham. He may do well enough if he liSt S. Iohn M. Philpot you are my countryman I woulde be glad you should do well Rich. You said euen now that you would desire to mayntaine your beliefe before ten of the best in the realme You did not well to compare with the Nobilitie of the Realme But what if you haue tenne of the best in the Realme to heare you will you be tryed by them Phil. My Lord your Lordshippe mistaketh me to thinke that I challenge tenne of the best of the Nobilitie in thys realme It was no part of my minde but I meant of the best learned on the contrary side Rich. Wel I take your meaning What if meanes be made to the Queenes maiestie that you shall haue your request will you be iudged by them Phil. My Lord it is not meete that a man shoulde be iudged by his aduersaries Rich. By whom then would you be iudged Phil. I will make your honours iudges that shal be hearers of vs. Rich. I dare be bolde to procure for you of the Queenes maiestie that you shall haue tenne learned men to reason with you and twenty or forty of the Nobility to heare so you wil promise to abide theyr iudgement How say you will you promise here afore my Lordes so to do Phil. I will be contented to be iudged by them Rich. Yea but wil you promise to agree to theyr iudgemeÌ„t Phil. There be causes why I may not so do vnlesse I wer sure they would iudge according to the word of God Rich. O I perceaue you wil haue no man iudge but your selfe and thinke your selfe wiser then all the learned men of this Realme Phil. My Lorde I seeke not to be myne owne iudge but am conteÌ„t to be iudged by other so that the order of iudgement in matters of religion be kept that was in the primatiue Church which is first that Gods wil by his word was sought and thereunto both the spiritualty and temporaltie was gathered together and gaue theyr consentes iudgement such kind of iudgement I will stand to London My Lordes he would make you beleeue that hee were profoundly seene in auncient writers of the iudgementes of the primatiue Church and there was neuer any such maner of iudgement vsed as he now talketh of Phil. In the Epistles of S. Ciprian I am able to shewe it you London A I tell you there is no such thing fet me Cyprian hether Phil. You shall finde it otherwise when the booke commeth And D. Chedsay his Chaplayne whom he appointed to fet his booke whispered the Bishop in his care and fet not the booke by likelihoode that he should haue susteined the reproche thereof if the booke had bene fet Well my Lord quoth I mayster Doctor knoweth it is so or els he would haue fet the booke ere this Rich. You woulde haue none other iudge I see but the worde Phil. Yes my Lord I will be tryed by the word by such as will iudge according to the word As for an example if there were a controuersy betweene your Lordship and an other vpon the words of a statute must not the words of the statute iudge and determine the controuersie Rich. No mary the Iudges of the law may determine the meaning therof Load He hath brought as good an example agaynst hym selfe as can be And here the B. thought he had good handfast against me and therefore enlarged it with many wordes to the iudgement of the Church The Lordes Hee hath ouerthrowne himselfe by his owne argument Phil. My Lords it seemeth to your honours that you haue great aduauntage of me by the example I brought in to expresse my cause but if it be pondered throughly it maketh wholy
likewise after diuers examinations vppon the articles aforesayde in the Consistory attempted the lyke maner of perswasions with hym as he did to the other to recant and returne To whome in fewe wordes the sayde Went aunswered agayne he woulde not but that by the leaue of God he would stand firme and constant in that he had sayd And when the Bishop yet notwithstanding did still vrge and call vpon him with words and fayre gloses to geue ouer himselfe to theyr opinion he could haue no other answer of hym but this No I say as I haue sayd c. Whereuupon being condemned by the Bishops sentence he was committed vnto the Sheriffes whom that shameles shaueling at yâ— time abused for hys seruile Butchers and so brought to hys martyrdome which he with no lesse constancie suffered to the ende with the rest of that blessed societie of Martyrs aboue named 6. Isabell Foster Martyr WIth these fiue persons aboue recited and condemned were also two women in the foresayd company condemned the same tyme and likewise burned for the same cause the one a wife called Isabell Foster the other a mayde named Ioane Warne or otherwise Lashford This foresayd Isabell was borne in Grafestocke in the Dioces of Carlill and afterward maried to one Iohn Foster Cutler of the Parish of S. Brides in Fleetstreete beyng of the age of Lv. yeares She likewise for not commyng vnto the Churche beyng sent vnto Boner and so imprisoned was sundry tymes examined by the sayd Byshop but neuer ouercome nor remoued from the constant confession of Christes Gospell At length commyng vnto her finall examination before the Byshop in the Consistory the xv day of the sayd moneth of Ianuary she was moued agayne whether she would yet goe from her former aunsweres Whereunto she gaue a resolute aunswere in few wordes I will not sayth she goe from them by Gods grace and thereunto did adhere neither beyng cast downe by the manacyng threates of the Byshop nor yet yeldyng thorough his alluryng enticementes promising both lyfe and libertie if she would associate her selfe in the vnitie of the Catholicke Churche Whereunto she sayd agayne in this wise that she trusted she was neuer out of the Catholicke Church c. and so persisting in the same continued constaunt till the sentence diffinitiue was pronounced and theÌ„ she was committed by commaundemeÌ„t of the Byshop to the secular power and so brought a fewe dayes after to the stake the 27. day of the foresayd moneth where she like a faythfull witnesse of the Lordes truth with the other fiue aforesayd ended her troubles here to finde a better rest in the kyngdome of Christ our Sauiour 7. Ioane Lashford alias Ioane Warne Martyr IN a certaine place of these Actes and Monumentes heretofore meÌ„tion was made of one Elizabeth Warne pag. 1608. col 2. who with her husband Iohn Warne as is aforesayd in the begynnyng of Queene Maries Reigne was apprehended in Bowe Churchyard for beyng there at a CoÌ„munion and both suffered for the same first the man in the moneth of May then the wife in Iuly after and now the daughter in the moneth of Ianuary followed her parents in the same martyrdome Furthermore in the same place and page mention was made also of D. Storie who there we sayde was somewhat neare vnto the sayd parties eyther in kindred or alliance albeit as I vnderstande since of some there was no kindred betweene them but only that she was his seruant Yet notwythstanding the said D. Storie as it is aboue specified before he was Commissioner made intercession for the parties to D. Martine then Commissioner but afterwarde being placed in Commission hymselfe so farre forgat him selâ—e and hys olde seruaunt that hee became no small procurer of theyr deathes I will not heere expostulate wyth the hard heart of that man nor with hys incoÌ„stancie Who â—et notwythstanding after he had brought them to death was rested him selfe for lx pounde charged wyth dette in theyr behalfe which if it be true it may thereby appeare that he was in some peece of kindred ioyned or allied vnto them But leauing that persone vnto the good pleasure of the Lord let vs returne vnto that we haue in hand Thys Ioane Lashforde borne in the parishe of little Hallowes in Thames streete was the daughter of one Robert Lashford Cutler and of the foresayde Elizabeth who afterward was married to Iohn Warne vpholster who as is sayde was persecuted for the Gospell of God to the burning fire and after him his wife and after her thys Ioane Lashford theyr daughter Who about the age of xx yeares ministring to her father and mother in prisone suspected and knowen to bee of the same doctrine and religion was sent vp to Boner bishop of London by D. Storie as is aboue in her answeres to the articles declared and so committed to the Counter in the Poultrie where shee remained the space of 5. wekes and froÌ„ thence had to Newgate where shee continued the space of certaine moneths After that remaining prisonner in the custodie of the sayd Boner her confession was being examined that the whole xij moneth before and more she came vnto no popish masse seruice in the church neither would doe eyther to receiue the Sacrament of the aultare or to be confessed because her conscience would not suffer her so to doe confessing and protesting that in the sacrament of the aultar there is not the reall presence of Christes body and bloud nor that auricular coÌ„fession or absolution after the popish sort was necessary nor the Masse to be good or according vnto the scripture but sayd that both the sayd sacrament confession absolution and the Masse with all other theyr superfluous sacrameÌ„ts ceremonies and diuine seruice as then vsed in thys Realme of Englande were moste vile and contrary to Christes woordes and institution so that neyther they were at the beginning nor shal be at the latter ende Thys godly damosell feeble and tender of age yet strong by grace in this her Confession and faith stoode so firme that neyther the flattering promises nor the violent threates of the Byshops could â—ourne her but being mooued and exhorted by the Byshoppe to retourne to the catholicke vnitie of the church sayth boldly to him againe If yee wil leaue off your abhomination so I wil returne and otherwyse I will not Whereupon the Bishop yet againe promised her pardon of all her errours as he called them if shee would be conformed To thys shee answeared againe saying vnto the Bishop Doe as it pleaseth you and I pray God that you may doe that whych may please God And thus shee constantly perseueryng in the Lordes holy truthe was by the sentence definitiue coÌ„demned and committed vnto the Sheriffes by whom the foresayd 27. day of Ianuarie shee with the rest being brought vnto the stake there washed her clothes in the bloud of the lambe