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
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
Thornton Well doe yee not beleeue that hee is there really New No I beleue it not Thornton Well will ye stand to it New I must needes stande to it till I bee perswaded to a further truth Thornton Nay yee will not bee perswaded but stande to your owne opinion New Nay I stand not to mine owne opinion GOD I take to witnesse but onely to the scriptures of God and that can all those that stand here witnes with me and nothing but the scriptures and I take God to witnes that I do nothing of presumption but that that I do is onely my conscience and if there be a further trueth then I see excepte it appeare a trueth to me I cannot receiue it as a truth And seeing fayth is the gifte of God and commeth not of man for it is not you that can geue me fayth nor no man els therfore I trust ye will beare the more with me seing it must be wrought by God and when it shall please God to open a further truth to me I shall receiue it with all my hart and embrace it Thornton had many other questions which I did not beare away but as I doe vnderstand these are the chiefest as for tauntes foolish and vnlearned hee lacked none Prayse GOD for his giftes and GOD increase in vs strength * The argument of Iohn Newman If the body of Christ were really and bodily in the sacrament then who soeuer receiued the sacrament receiued also the body The wicked receiuing the sacrament receiue not the body of Christ. Ergo the bodye of Christe is not really in the Sacrament * Argument Ca They which eate the fleshe and drinke the bloude of Christ dwell in him and he in them mes The wicked dwell not in Christ nor he in them tres Ergo The wicked eate not the fleshe nor drinke the bloud of Christ. * Argument Ca They that haue Christ dwelling in them bring foorth much fruite Iohn 15. Hee that dwelleth in me and I in him bringeth forth much fruite c. mes The wicked bringeth forth no fruit of goodnes tres Ergo they haue not Christes body dwelling in them ¶ Argument Da Where remembrrunce is of a thing there is imported the absence thereof ti Remembraunce of Christes body is in the sacrament Do this in remembraunce of me c. si Ergo Christes body there is imported to be absent Mary they will say we see him not with our outward eyes but he is commended vnder the fourme of breade wine and that that we see is nothing but a quallitie or an accidence But let them shew me a quallitie or an accidence without a substaunce and I will beleue them And thus much concerning Newmans examinations and argumentes whose Martyrdome is before expressed ¶ The Martirdome of Ioane Wast a blynde woman in the Towne of Darbye THe first day of August in the yeare aboue specified suffered likewise at the Towne of Darby a certaine poore honest godly woman being blinde from her birth and vnmaryed about the age of xxii named Ioane Wast of the Parish of Alhallowes Of them that sate vpon this innocent womans bloude the chiefest was Raâ—e Bayne Bishop of the Dyoces Doctour Draycot hys Chauncellour sir Iohn Port Knight Henrye Uernon Esquire Peter Finshe officiall of Darby with the assistaunce also of diuers other Richard Warde and William Bembrige the same time being Bayliffes of the Towne of Darby c. First after the aboue named Byshoppe and Doct. Draycot had caused the sayd Ioane Waste to be apprehended in the Towne of Darby suspecting her to bee guilty of certayne heresies she was diuers times priuily examined as well in prison as out of Prison by Finsh the Officiall aforesayd After that brought to publicke examination before the Bishop at last was there burnt in Darby as is aboue sayd Touching whose life bringing vp conuersatioÌ„ somewhat more amply we mynd to discourse as by faythfull relation hath come to my handes First this Ioane Wast was the daughter of one William Wast an honest poore man and by hys science a Barber who some time also vsed to make Ropes His wife had the same Ioane and one other at one byrth and shee was borne blinde And when shee was about xij or xiiii yeares old she learned to knitte hosen and sleeues and other thinges which in time she could do very well Furthermore as time serued she would help her father to turn ropes and do such other thinges as she was able and in no case would be idle Thus continued she with her father and mother during their liues After whose departure then kept she with one Roger Wast her brother who in the time of king Edw. the 6. of blessed memory gaue her selfe dayly to go to the church to heare Diuine seruice read in the vulgar tongue And thus by hearing Homilies and sermons she became merueilously well affected to the Religion then taught So at length hauing by her labour gotten and saued so much mony as would buy her a newe testameÌ„t she caused one to be prouided for her And though she was of herselfe vnlearned and by reason of her blindnes vnable to read yet for the great desire shee had to vnderstand and haue printed in her memory the sayinges of holy scriptures conteined in the new Testament shee acquaynted her selfe chiefly with one Iohn Hurt then prisoner in the common Hall of Darby for debtes The same Iohn Hurt being a sober graue man of the age of three score and ten yeares by her earnest intreatie and being Prisoner and many times idle and without coÌ„pany did for his exercise dayly read vnto her some one chapter of the new Testament And if at any time he wer otherwise occupied or letted through sickenes she woulde repayre vnto one Iohn Pemerton Clarke of the Parishe Churche of all sayntes in the same towne of Darby or to some other person which could read and sometimes shee would geue a penny or two as shee might spare to suche persons as woulde not freely read vnto her appoyntyng vnto them aforehand how many Chapiters of the newe Testament they should read or how often they should repeate one Chapiter vpon a price Moreouer in the sayde Ioane Wast this was notoryous that she being vtterly blinde could not withstanding without a guide go to any Church within the sayd town of Darby or to any other place or person with whom she had any such exercise By which exercise shee so profited that she was able not onely to recite many Chapiters of the new testament without book but also could aptly impugne by diuers places of scriptures as well sinne as suche abuses in Religion as then were to much in vse in diuers and sondry persons As this godly woman thus dayly increased in the knowledge of Gods holy worde and no lesse in her life expressed the vertuous fruites and exercise of the same Not long after
God To holde you in hys hand Fare well my children from the world Where ye must yet remayne The Lorde of hostes be your defence Till we do meete againe Fare well my loue and louing wife My Children and my frendes I hope to God to haue you all When all thinges haue their endes And if you doe abide in God As ye haue now begonne Your course I warrant will be short Ye haue not farre to runne God graunt you so to end your yeares As he shall thinke it best That ye may enter into heauen Where I do hope to rest Written at the request of a Lady in her booke IF you will walke the way That Christ hath you assignde Then learne this little verse Which I haue left behinde Be feruent in the truth Although it beare the blame And eke apply your youth To sticke vnto the same That when the age is come And death beginneth to call The truth may be your staffe To stay you vp withall And though it bryng rebuke And cause you kisse the crosse Yet is it a reward To all that suffer losse For here we doe lay out The thinges that be but vayne But we are sure to reape The thinges that doe remayne For all that ye do lose Is but a sinnefull slime And lyke vnto a Rose That taryeth but a tyme. But if ye carry Christ And walke the perfect way Ye shall possesse the gold That neuer shall decay And all your fathers goodes Shal be your recompense If ye confesse the worde With double diligence Not onely for to heare His pure and perfite word But also to embrace The fire and eke the sword And if ye keepe this path And do not runne a croke Then shall ye meete the man That write this in your booke In that eternall Ioye That alwayes shall remayne Thus fare well faythfull frend Till we do meete agayne Legem pone TEache me O Lorde to walke thy waies My liuing to amend And I shall keepe it all my dayes Euen to my liues end Geue me a minde to vnderstand So shall I neuer starte But I shall keepe all thy preceptes Euen wholly with mine hart Make me to go a perfect pace In that I haue begonne For all my loue and my delight Is in thy wayes to runne Encline my hart vnto thy wayes Set thou thereon my thought And let me not consume my dayes To couet that is naught O quicken me in all thy wayes The world for to despise And from all fond and foolish toyes Turne thou away mine eyes O plant in me thy perfect word Which is to me so deare Lay vp thy lawes within my hart To keepe me still in feare And robbe me of that great rebuke Which I do feare full sore For all thy iudgementes and thy law Endure for euermore Behold O Lord in thy preceptes Is all my whole delight O quicken me in all my wayes That I may walke aright To hys brother AS nature doth me binde Because thou art my bloud According to my kinde To geue thee of my good That thou mayest haue in minde How I haue runne my race Although thou bide behynde But for a little space I yeaue thee here a pearle The price of all my good For whiche I leaue my life To buy it with my bloud More worth then all the world Or ought that I can note Although it be yclad In such a simple cote For when I had obtayned This pearle of such a price Then was I sure I gayned The way for to be wise It taught me for to fight My flesh for to despise To sticke vnto the light And for to leaue the lyes In sending out my seede With bondes and bitter teares That I might reape with Ioye In euerlasting yeares And haue for all my losse My trauayle and my payne A thousand tymes and more Of better goodes agayne And for because the good That hath bene gotte and gayned And that the Lordes elect Hath euermore obtayned Is closed in this booke Which I do geue to thee Wherein I haue my parte As thou thy selfe mayest see In which I hope thou hast A stocke also in store And wilt not cease to sayle Till God haue made it more I will thee to beware Be sure thou keepe it well For if thou do it lose Thy part shal be in hell And here I testifie Before the liuing God That I detest to doe The thinges that are forbod And as in iudgemente is My body to be brent My hart is surely sette Therewith to be content And sith it is his will To put in me his power Vpon his holy hill To fight agaynst this whore Full well I am content If he allowe it so To stand with all my might The whore to ouerthrow Euen with a willing minde The death I will outface And as I am assured The battayle to embrace That they which heare the truth How I haue past the pike May set aside theyr youth And learne to do the like And though it be my lotte to let her suck my bloud Yet am I well assured it shall do her no good For she is set to kill The thinges she thinkes accurst And shall not haue her fill of bloud vntill she burst And when that thou shalt see or heare of my disease Pray to the liuing God that I may passe in peace And when I am at rest and rid out of my paine Then will I do the like for thee to God agayne And to my woefull wyfe and widow desolate Whome I doe leaue behynd In such a simple state And compassed with teares and morninges many one Be thou her staying staffe when I am dead and gone My mouth may not expresse the dolours of my minde Nor yet my heauines to leaue her here behinde But as thou art my bone my brother and my bloud So let her haue thy hart if it may do her good I tooke her from the world and made her like the crosse But if she hold her owne she shall not suffer losse For where she had before a man vnto her make That by the force of fire was stranged at a stake Now shall she haue a king to be her helpyng hand To whom pertayne all thinge that are within the land And eke my daughter deare whome I bequeath to thee To be brought vp in feare and learne the A.B.C. That she may grow in grace and ruled by the rod To learne and lead her lyfe within the feare of God And alwayes haue in minde thy brother beyng dead That thou art lefte behynde a father in my stead And thou my brother deare and eke my mothers sonne Come forth out of all feare and do as I haue done And God shall be thy guide and geue thee such encrease That in the flames of fire thou shalt haue perfect peace Into eternall ioy and passe out of all payne Where we shall meete with mirth and neuer part agayne If thou wilt do my daughter good Be mindfull
And as hee neuer ceaseth to be man so doth he neuer lose the similitude of man hys body there hath hys liniamentes hee leaueth them not so hath that body there hys highnesse and shrinketh not and hys manly shape he altereth not at any tyme. He is in that he tooke of the virgin Mary a naturall man in all conditions except sinne And what he tooke of hys blessed Mother by the workyng of the holye Ghost he tooke it for euer and will not exchaunge the same for anye other He tooke the shape of a man with the substaunce of hys manhoode in one sacred wombe There were they coupled together by the holy ghost neuer to be deuyded a sunder He retayneth the one with the other in seperablye As he will not altar the substaunce of hys fleshe into the substaunce of bread no more will hee altar the shape of hys bodye into the forme of bread There cannot be a greater absurditie agaynst the truth then to thinke that he would leaue the shape that he tooke in the virgins womb being an accident vnto hys manhoode and ioyne vnto the same a wafer cake baken in an ouen or betwene a payre of yrons As he is in heauen very man one onely mediatour betwene God and man euen the man Chryst Iesus hee it is that is the propitiation for our sinnes Be bolde therefore to confesse thys most pure and Apostolicall doctrine and also that all fauoure mercy and forgeuenesse commeth onely by him He onely of God the father was made for vs all wisedome righteousnes sanctification and redemption All these are the giftes of God the father freely geuen vnto vs by Christ Iesus God and man through fayth in his bloud and not by the merites of men Giftes they are I say freely geuen vnto vs of fauoure wythout our deserte by beleeuing and not by deseruing To this doe the lawe and the Prophetes beare witnesse This doctrine haue all the blessed Martyrs of Christes church wytnessed wyth theyr bloude to bee true To thys trueth haue all the consciences of all true beleuers subscribed euer since the Ascension of Christ. This witnesse is not of man but of God What better quarrell can ye thē haue to geue your liues for then the trueth it selfe That man that geueth his lyfe for the truth taketh the rediest way to lyfe He that hath the Popes curse for the truth is sure of Christes blessing Well then my brethren what shall now lette but that ye goe forward as ye haue begon Nay rather runne wyth the runners that ye maye obtayne the appoynted glorye Holde on the right waye looke not back haue the eye of youre heart fixed vppon GOD and so runne that ye may get holde of it Cast awaye all your worldly pelfe and worldly respects as the fauour of friendes the feare of men sensuall affection respect of persons honour prayse shame rebuke wealth pouertie riches landes possessions carnall fathers and mothers wife and children with the loue of your own selues and in respect of that heauenly treasure ye loooke for let al these be denyed vtterly refused of you so that in no cōditiō they do abate your seale or quenche youre loue towardes God In this case make no acōpt of thē but rather repute thē as vile in comparison of euerlasting life Away with them as thornes that choke the heauenly seede of the Gospel where they be suffered to grow They are burdens of the fleshe which encomber the soule exchaunge them therefore for aduauntage Doth not he gayne that findeth heauenly and immortall treasure for earthly corruptible riches Loseth that man any thing whiche of his carnall father and mother is forsaken when therefore he is receaued of God the father to be his childe and eyre in Christ Heauenly for earthly for mortall immortall for transitory thinges permanēt is great gaynes to a Christian conscience Therefore as I beganne I exhort you in the Lorde not to be afrayd Shrinke not my brethren mistrust not God bee of good comforte reioyce in the Lord hold fast your fayth and continue to the end Deny the world and take vp your crosse and follow him whiche is your loadesman and is gone before If you suffer with him yea you shall raygne with him What way can you glorifie the name of your heauenly father better then by sufferyng death for his sonnes sake What a spectacle shal it be to the world to beholde so godly a fellowship as you seruauntes of God in so iust a quarrell as the Gospell of Christ is with so pure a conscience so strong a fayth and so liuely a hope to offer your selues to suffer most cruell tormentes at the handes of Gods enemyes and so to end your dayes in peace to receaue in the resurrection of the righteous life euerlasting Be strong therfore in your battayle The Lord God is on your side and his truth is your cause and against you be none but the enemies of the crosse of Christe as the serpent and his seede the Dragon with hys tayle the marked men of the Beast the ofspring of the Pharisees the congregation malignant the generation of Vipers murtherers as theyr father the deuill hath bene from the beginning To conclude such are they as the Lorde God hath alwayes abhorred and in all ages resisted and ouerthrowne God from whome nothing is hid knoweth what they are Hee that searcheth the heartes of men he hath found them out to be crafty subtill full of poyson proud disdainefull stiffenecked deuourers raueners and barkers against the truth filthy shamelesse and therefore doth the spirite of God by the mouthes of hys holy Prophetes and Apostles call them by the names of Foxes serpentes Cockatrices Lyons Leopardes Bulles Beares Wolues Dogs Swine Beasts teachyng vs therby to vnderstād that their natural inclinatiō is to deceaue poison and destroy as much as in them lyeth the faythfull and elect of God But the Lord with his right arme shal defend his little flocke agaynst the whole rabblement of these worldlings which haue conspired against him he hath numbred all the heares of his childrens heades so that not one of thē shal pearish without hys fatherly wil. He kepeth the sparrowes much more will he preserue them whom he hath purchased with the bloud of the immaculate Lambe Hee will keepe them vnto the houre appointed wherein the name of God shal be glorified in his saynctes In the meane tyme let them woorke theyr willes let them enuy let them maligne let thē blaspheeme let them curse banne betray whippe scourge hang and burne for by these meanes God will try his elect as gold in the furnace and by these fruites shall they also bring themselues to be knowen what they be for all their sheepes skinnes For as he that in suffering paciently for the Gospell of God is thereby knowne to be of Christ euen so in likewise is
the persecutor of him knowne to be a member of Antichrist Besides this their extreme cruelty shall be a meane the sooner to prouoke God to take pittie vpon his seruauntes and to destroy them that so tyrannously entteate his people as we may learne by the historyes as well in the bondage of Israell vnder Pharao in Egypt as also in the miserable captiuitie of Iuda in Babilon Where as when the people of God were in most extreeme thraldome theÌ„ did the Lord stretch forth his mighty power to deliuer his seruauntes Though God for a tyme suffer them to be exalted in theyr owne pryde yet shal they not scape his vengeaunce They are hys roddes and when hee hath worne them to the stumpes then will he cast them into the fire this shal be theyr final reward Our duetye is in the meane while paciently to abide the wil of God which worketh al thinges for the best Thus dealeth he with vs partly for our tryall and partly also for our sinnes which we most greeuously haue committed to the great slaunder of hys gospell whereby the name of God was euil spoken of among hys enemies for the whiche he now punisheth vs with his fatherly corrections in this worlde that wee shoulde not be dampned with the world By thys meanes seeketh hee his sheep that were lost to bring theÌ„ home to the fold agayn By this wâ—y seeketh he to reform vs that we may be lyke vnto him after the image of his son Iesus christ in al holines righteousnes before him Finally this way vseth his godly wisedome to make vs therby to know him our selues in him that afore time had in a manner forgotten him praysed be hys name therefore And as for these Balaamites whiche nowe do molest vs commit them to the handes of GOD geue him the vengeaunce and hee will reward them Fall ye to prayer and let these belly GODS prate For he is in heauen and sleepeth not that keepeth Israell He is in heauen that made the seas calme and when the Disciples were afrayd Let vs nowe faythfully call vppon him and hee wyll heare vs. Let vs cry vnto the Lorde for he is gracious and mercifull When we are in trouble he is with vs he will deliuer vs and he will glorifie vs. If we come vnto him we shall find him turned vnto vs. If we repent vs of our wickednes done agaynst hym theÌ„ shall he take away the plague that he hath deuised agaynst vs. Let vs therefore earnestly repent and bring forth the worthy fruites of repentaunce Let vs study to be hys then shall we not neede to feare what these hipocrites do agaynst vs whiche wyth theyr pretensed holines deceiue the harts of the simple and abuse the authoritie of God in his Princes causing them by theyr procurement to testify their ambicious prelacye and to erect vpp theyr Idoll agayne with the Romish Masse God in whose hands are the hartes of kinges open the hart of the Queenes highnesse to espy them out what they be and so to wede theÌ„ out that they no longer be suffered to trouble the congregation of God and to poyson the realme with Pope holy doctrine God almightye for hys sonne Iesus Christes sake deliuer the Queenes highnes and this her church realme froÌ„ these proud prelates which are as profitable in the Churche of Christ as a polecatte in the middest of a Warran of connies To conclude my brethren I commit you to God and to the power of his worde whiche is able to establishe you in all truth His spirite be with you and worke alway that ye may be mindfull of your dueties towards hym whose ye are both body and soule Whome see that ye loue serue dread and obey aboue al worldly powers and for nothing vnder the heaueÌ„s defile your conscieÌ„ce before God Dissemble not with his word God will not be mocked nay they that dissemble with hym deceiue themselues Such shal the Lord deny cast out at the last day such I say as beare two faces in one hoode such as play on both hands suche as deny the knowne trueth such as obstinately rebell against him All such with their partakers shall the Lord destroy God defend you from all such and make you perfite vnto the end Your sorrowe shall be turned into ioy ¶ An other letter sent to hys wife THe God and father eternal which brought again from death our Lord Iesus christ keep thee deare wife now and euer amen and al thy parentes and friendes I praise God for his mercy I am in the same state that ye lefte me in rather better then woorse looking dayly for the liuing God before whome I hunger full sore to appeare and receaue the glory of whiche I trust thou art willing to be a partaker I geue God most harty thankes therefore desiring thee of all loues to stand in that faith which thou hast receiued and let no man take away the seed that almighty God hath sowne in thee but lay hands of euerlasting lyfe which shall euer abide when both the earth and all earthly frends shall perish desiring them also to receaue thankfully our trouble whiche is momentane and light and as S. Paule sayth not worthy of the thinges whiche shall be shewed on vs that we patieÌ„tly carying our crosse may attayne to the place where our sauiour Christ is gone before to the which I beseeche God of his mercye bryng vs speedely I haue bene much troubled about your deliuerance fearing muche the perswasions of worldlinges and haue founde a friend whiche will I trust finde a meane for you if you bee not alreadye prouyded desirynge you in anye case to abide suche order as those my friendes shall appoint in God And beare well in mind the wordes which I spake at our departing that as god hath found vs and also elected vs worthy to suffer with hym We may endeuour our selues to follow vprightly in thys our vocation desiring you to present my hartye commendations to all our friendes and in especiall to youre Parentes keeping your matter close in any wise Geue most harty thankes to my frend whiche onely for oure cause is come to Windsor Continue in prayer Do well Be faultles in all thinges Beware abhominations Keepe you cleane from sinne Praye for me as I doe for you I haue sent you a peece of golde for a token and moste entierlye desire you to send me word if ye lacke any thing The lord Iesu preserue you and yours Amen From Newgate the 15. of Aprill By your husband here and in heauen Robert Smith This foresayde Robert Smith the valiaunt and constant martyr of christ thus replenished as ye haue heard with the fortitude of Gods spirite was condemned at LoÌ„don by Boner there Bishop the xii day of Iulye and suffered at Uxbridge the 8. day of August who as he had bene a comfortable instrument of God before to
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
Isaac and Iacob Peter and Paule and all the heauenly company of the Aungels in heauen through Iesus Christ our Lord. As yet there was neuer learned man nor anye scholer or other that visited vs since we came into Bocardo which nowe in Oxforde may be called a Colledge of Quondams For as ye know wee be no fewer then three and I dare say euery one wel contented with his portion which I do reckē to be our heauenly fathers fatherly good and gracious gift Thus fare you well We shal by Gods grace one day meete together and be merry The day assuredly approcheth apace The Lorde graunt that it maye shortly come For before that daye come I feare me the world will waxe worse and worse But then all our enemies shal be ouerthrowne and troden vnder foote righteousnes and truth then shall haue the victory and beare the bell away whereof the Lorde graunt vs to be partakers and al that loueth truely the truth We al pray you as ye can to cause all our commendations to be made to all such as ye know did visite vs and you when we were in the Tower with their frendly remembraunces and benefites Maistresse Wilkenson and maistresse Warcup haue not forgottē vs but euer since we came to Bocardo with their charitable and frendly beneuolence haue comforted vs not that els we did lacke for God be blessed he euer hitherto hath prouided sufficiently for vs but that is a great comfort and an occasion for vs to blesse God when we see that he maketh them so frendly to tender vs whom some of vs were neuer familiarly acquaynted withall Yours in Christ Nich Ridley ¶ Letter of mayster Ridley sent to a Cosin of his GOds holy spirite be with you now and euer Amen When I call to remembraunce beloued Cosin the state of those that for feare of trouble eyther for losse of goods wil do in the sight of the world those thinges that they know and are assured are contrary to the wyll of God I can do no lesse but lamēt theyr case being assured the end thereof will be so pittifull without speedy repentaunce that I tremble and feare to haue it in remembraunce I would to God it lay vpon some earthly burden so that freedome of conscience might be geuen vnto them I wrote as God knoweth not of presumption but onely lamenting the state of those whome I thought now in this dangerous time should haue geuen both you and me comfortable instructions But alas in steade thereof we haue instructions to folow I lament me to rehearse it superstitious Idolatrye Yea and that woorst of all is they wil seeke to proue it by the Scriptures The Lord for his mercy turne their hartes Amen Commend me c. Yours Nicholas Ridley ¶ To Mayster Bradford BRother Bradford I wishe you and your company in Christ yea and al the holy brotherhood that now with you in diuers prisons suffereth and beareth paciētly christes crosse for the mayntenance of his Gospell grace mercy and peace from God the father and from our Lord Iesus Christ. Sir considering the state of this chiualrie and warfare wherin I doubt not but we be set to fight vnder Christes banner and his crosse agaynst our ghostly enemy the deuill and the old serpent Satan me thinke I perceiue 2. things to be hys most perilous and moste daungerous engynes whiche he hath to impugne Christes veritie hys gospell and hys fayth and the same two also to be the most massy postes and most mightye pillers whereby hee mayntayneth and vpholdeth his Satanical sinagogue These two sir are they in my iudgement the one his false doctrine idolatrical vse of the Lordes supper and the other that wicked and abhominable vsurpation of the premacy of the See of Rome By these two Satan seemeth to me principally to mayntayne and vphold hys kingdome by these two he driueth downe mightily alas I feare me the third parte of the stars in heauen These two poysonfull rotten posts he hath so paynted ouer with such a pretense and colour of Religion of vnitie in Christes Churche of the Catholicke fayth and such like that the wily serpent is able to deceiue if it were possible euen the elect of God Wherfore Iohn sayd not without great cause If any know not Satans subtleties and the profundities thereof I will wishe him no other burden to be laden withall Syr because these be hys principall and mayne postes whereupon standeth all his falsehoode crafte and trechery therfore according to the poore power that God hath geuen me I haue bended mine artillary to shoote at the same I knowe it to be but little God knoweth that I can doe and of my shotte I knowe they passe not Yet I will not God willing cease to doe the best that I can to shake those cankered and rotten postes The Lorde graunt me good successe to the glory of hys name and the furtherance of Christes Gospell I haue now already I thanke God for this present tyme spent a good parte of my ponder in these scriblinges wherof this bearer shal geue you knowledge Good brother Bradford let the wicked surmise and say what they list know you for a certaintie by GODS grace without all doubt that in Christes Gospelles cause agaynst and vpon the foresayd Gods enemies I am fully determined to liue and dye Fare well deare brother and I beseeche you and al the rest of our brethren to haue good remembraunce of the condemned heretiques as they call them of Oxford in your prayers The bearer shall certifie you of our state Farewell in the Lorde From Bocardo Yours in Christ Nicholas Ridley * An other letter of Mayster Ridley vnto Mayster Bradforde and other his prison fellowes An. 1555. DEarely beloued I wish you grace mercy and peace According to your minde I haue runne ouer all your papers and what I haue done which is but small therein may appeare In two places I haue put in two loose leaues I had muche adoe to read that was written in your great leaues and I weene some where I haue altered some words because I could not read perfectly that which was written Sir what shall best be done with these thinges now ye must consider for if they come in sight at this time vndoubtedly they must to the fire with theyr father and as for any safegard that your custody can be vnto them I am sure you looke not for it For as you haue bene partner of the worke so I am sure you looke for none other but to haue and receiue like wages and to drynke of the same cup. Blessed be God that hath geuen you liberty in the meane season that you may vse your penne to hys glory and the comforte as I heare say of many I blesse God dayly in you and all your whole company to whom I beseeche you commend me hartily Nowe I loue my country man in deed
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
of Christ and promotion of Christes doctrine to the edificatioÌ„ of christeÌ„ soules then the mayntenaunce of hys own authoritie reputation and dignitie considering right well as he sayd that what authoritie so euer he had it was to edification and not to destruction Now I thinke it were no reproch to my lord but very commendable rather to ioy with saynt Paule be glad that Christ be preached quouismodo yea thoughe it were for emâ—y that is to say in disdayne despite and contempt of his Lordship Which thing no man well aduised will enterprise or attempte then when the preachyng can not be reprooued iustly to demaunde of the preacher austerely as the Phariseis did of Christ qua authoritate haec facis aut quis dedit tibi istam autoritatem as my authoritie is good enough and as good as my Lorde can geue me any yet I would be glad to haue hys also if it wold please his Lordship to be so good Lorde vnto me For the vniuersitie of Cambridge hath authoritie Apostolicke to admitte 12. yearely of the which I am one and the kynges highnes God saue his grace did decree that all admitted of Uniuersities should preache throughout all hys realm as loÌ„g as they preached well without distreine of any maÌ„ my Lorde of Caunterbury my Lorde of Duresme wyth such other not a fewe standing by and hearyng the decree nothing again saying it but consenting to the same Now to contemne my Lord of Londons authoritie were no litle fault in me so no lesse fault might appeare in my Lorde of London to contemne the kinges authoritie and decree yea so Godlye so fruitefull so commendable a decree pertayning both to the edification of christen soules and also to the regard and defence of the popish grace and authoritie Apostolique To haue a booke of the kinges not inhibited is to obey the kyng and to inhibite a preacher of the king admitted is it not to disobey the kinge is it not one king that doth inhibite and admitte and hath hee not as great authorititie to admitte as to inhibite He that resisteth the power whether admitting or inhibiting doth he not resist the ordinaunce of God we low subiectes are bound to obey powers and their ordinaunces and are not the highest subiectes also who ought to geue vs ensample of such obedience As for my preaching it selfe I trust in God my Lorde of London cannot rightfully belacke it nor iustly reproue it if it be taken with the circumstance thereof and as I spake it or els it is not my preaching but hys that falsely reporteth it as the Poet Martiall sayd to one that depraued hys booke quem recitas meus est o Fidentiue libellus sed male cum recitas incipitesse tuus But now I heare say that my Lorde of London is informed and vpon the sayd information hath informed the king that I go about to defend Bilney and his cause agaynst his ordinaryes and iudges whiche I ensure you is not so for I had nothing to do with Bilney nor yet with hys Iudges except his Iudges did him wrong for I did nothing els but monishe all Iudges indifferently to doe right nor I am not altogether so foolish as to defende the thing which I knewe not It might haue become a preacher to say as I sayd though Bilney had neuer bene born I haue known Bilney a great while I thinke much better then euer did my Lord of London for I haue bene his ghostly father many a time and to tell you the truth what I haue thought alwayes in him I haue knowne hetherto few such so prompt and ready to doe euery man good after hys power both frends and foe noysome wittingly to no man and toward hys enemy so charitable so seking to reconcile them as he did I haue knowne yet not many and to be shorte in a summe a very simple good soule nothing fitte nor meete for thys wretched worlde whose blinde fashion and miserable state yea farre from Christes doctrine he could as euill beare and would sorow lameÌ„t and bewayle it as much as any man that euer I knew as for his singular learning as well in holy scripture as in all other good letters I will not speake of it Notwythstanding if he eyther now of late or at any tyme attempted any thing contrary to the obedience whiche a christian man doth owe eyther to hys prince or to hys byshoppe I neyther do nor will allowe and approue that neyther in hym nor yet in any other man we be all men and readye to fall wherfore he that standeth let hym beware hee fall not Now he ordered or misordered hymself in iudgemeeÌ„t I cannot tell nor I will not meddle wythall God knoweth whose iudgementes I will not iudge But I cannot but wonder if a man liuyng so mercifully so charitablye so paciently so continently so studiously and vertuously and killyng hys old Adam that is to say mortifie his euill affections blynde motions of hys hart so dilligently should dye an euill death there is no more but let hym yâ— standeth beware that he fall not for if such as he shall dye euill what shall become of me such a wretch as I am but let this goe a little to the purpose and come to the poynt we must rest vpon Eyther my Lord of London wil iudge my outward man onely as it is sayde Omnes vident quae foris sunt or els he will be my God iudge mine inwarde manne as it sayd Deus autem intuetur cor if he will haue to do onely with mine outward man and meddle with mine outward conuersation how that I haue ordered my selfe towarde my christen brethren the kynges liege people I trust I shall please and content both my Lorde God and also my Lorde of London for I haue preached and teached but accordyng to holy scripture holy fathers and ancient interpretours of the same with the whiche I thinke my Lord of London will be pacified for I haue done nothing els in my preaching but with all diligence moued my auditours to fayth and charitie to do theyr duety and that that is necessary to be done As for thinges of priuate deuotion meane thynges and voluntary thinges I haue reproued the abuse the superstition of them without condemnation of the thinges themselues as it becommeth Preachers to do which thyng if my Lord of London will do himselfe as I would to God he would doe he shoulde be reported no doubt to condempne the vse of such thynges of couetous men which chaue dammage and finde lesse in theyr boxes by condemnation of the abuse whiche abuse they sayd rather should continue stil then your profite should not continue so thorny be theyr hartes if my Lord wyll needes coste and inuade my inward man will I nill I anâ— breake violently into my hart I feare me I shall either displease my Lord of London which I would be very lothe or els my Lord GOD which I
dissolution of my Body and soule should be expired and therefore know ye that I had before mine eies onely the feare of God and christian charity toward you which moued me to write for of you hereafter I looke not in this worlde either for pleasure or displeasure If my talke shall doe you neuer so much pleasure or profit you cānot promote me nor if I displease you ye cannot hurte me or harme me for I shall be out of your reach Now therfore if you feare God can be content to heare the talke of him that seeketh nothing at your hands but to serue God and to do you good harken what I say I say vnto you as S. Paule sayth to the Galathians I wonder my Lordes what hath bewitched you that yee so sodenly are fallen from Christ vnto Antichrist from Christes Gospell vnto mans traditions from the Lorde that bought you vnto the bishop now of Rome I warne you of your perill be not deceiued except you wil be foūd willingly cōsēters vnto your own death For if ye think thus We are lay men this is a matter of religion we folowe as we are taught and led if our teachers and gouernors teach vs lead vs amisse the fault is in thē they shall beare the blame My Lordes this is true I graunt you that both the false teacher and the corrupt gouernour shall be punished for the death of theyr Subiecte whom they haue falsely taught and corruptly ledde yea and his bloud shall be required at theyr handes but yet neuerthelesse shall that Subiecte dye the deathe hymselfe also that is he shall also be damned for his owne sinne for if the blinde leade the blinde Christ sayth not the leader onely but he sayth both shall fall into the Ditch Shall the Sinagogue and the Senate of the Iewes trowe ye which forsooke Christ and consēted to his death therfore be excused because Annas and Cayphas with the Scribes and Pharesies and theyr Cleargy did teache them amisse yea and also Pilate theyr Gouernour and the Emperours Lieuetenaunt by his tyranny did without cause put him to death Forsooth no my Lordes no. For notwithstanding that corrupt doctrine or Pilates washing of his handes neither of both shall excuse either that Sinagogue and Seigniory or Pilate but at the Lordes hand for the effusion of that innocent bloud on the latter day all shall drinke of the deadly whippe Ye are wittye and vnderstande what I meane therfore I will passe ouer this and return to tell you how ye are fallen from Christ to his aduersarye the Bishop of Rome And least my Lords ye may peraduenture think thus barely to call the Bishop of Rome Christes aduersary or to speake it in playne termes to call him Antichrist that it is done in mine anguish and that I doe but rage and as a desperate man doe not care what I say or vpon whō I doe rayle therefore that your Lordshippes may perceiue my minde and thereby vnderstand that I speake the wordes of the trueth and sobriety as Saynt Paule sayde vnto Festus bee it knowne vnto your Lordshippes all that as concerning the Bishoppe of Rome I neither hate the person nor the place For I ensure your Lordshippes the liuing Lorde beareth me witnesse before whome I speake I do thinke many a good holye man many Martyrs and Sayntes of God haue sitte and taughte in that place Christes Gospell truely which therefore iustly may be called Apostolici that is true Disciples of the Apostles and also that Church and Congregation of Christians to be a right Apostolicke churche yea and that certayne hundreth yeares after the same was firste erected and builded vppon Christ by the true Apostolicall doctrine taught by the monthes of the Apostles themselues If ye will know how long that was and how many hundreth yeares to be curious in poynting the precise number of the yeares I will not be too bolde but thus I say so long and so manye hundreth yeares as that Sea did truely teache and preach that Gospell that Religion exercised that power and ordered euery thing by those Lawes and rules whiche that Sea receiued of the Apostles and as Tertullian saith the Apostles of Christ and Christ of God so long I say that Sea might wel haue bene called Peter and Paules chaire and Sea or rather Christes chaire the bishop thereof Apostolicus or true disciple and Successor of the apostles a Minister of Christ. But since the time that that Sea hath degenerated frō the trade of trueth and true Religion the which it receiued of the Apostles at the beginning and hath preached an other Gospell hath set vppe an other Religion hath exercised an other power and hath taken vpon it to order and rule the Church of Christ by other straunge Lawes Canons and Rulers then euer it receiued of the Apostles or the Apostles of Christ whiche thinges it doth at this daye and hath continued so doing alas alas of too too long a time since the time I say that the state and condition of that Sea hath thus bene chaunged in truth it ought of dutye and of righte to haue the names chaunged both of the Sea and of the sitter therein For vnderstand my Lords it was neither for the priuiledge of the place or person thereof that that Sea and Byshop thereof were called Apostolicke but for the true trade of Christs religion which was taught and mainteined in that Sea at the first and of those godly men And therfore as truely and iustlye as that Sea then for that true trade of religion and consanguinity of doctrine with the Religion and doctrine of Christes Apostles was called Apostolicke so as truely and as iustly for the contrariety of religion and diuersity of doctryne from Christ and his Apostles that Sea and the Bishoppe thereof at this day both ought to be called and are in deed Antichristian The Sea is the seate of Sathan and the Bishop of the same that mainteineth the abhominations therof is Antichrist himselfe in deede And for the same causes this Sea at this day is the same whiche S. Iohn calleth in his reuelation Babilon or the Whore of Babilon and spirituall Sodoma and Egyptus the Mother of Fornication and of the abhominations vpon the earth And with this Whore doth spiritually medle and lieth with her and committeth most stincking and abhominable adultery before God all those kinges and Princes yea and all nations of the earth which doe consent to her abhominations and vse or practise the same that is of the innumerable multitude of them to rehearse some for example sake her dispensations her pardons and pilgrimages her inuocation of Saynts her worshipping of Images her false counterfayt religion in her Monkery and Fryerage and her traditions whereby Gods lawes are defiled as her Massing and false Ministring of Gods word and the Sacramentes of Christ clean cōtrary to Christes word
varietie of deuises in dwelling manye sondrye orders and fashions in moouing of the body These things were first ordained to admonishe them to their duetie to GOD to laboure for the necessitie of the poore and to spare from their owne bellies to the poore and therefore was their fare ordained and prepared And because they abused these thynges and sette them in an hygher place then they ought to doe not taking monition thereby the better to serue God but esteeming perfection to consist in them they were dissolued theyr houses and garmentes were taken away But one thing king Henrie woulde not take away that was the vowe of chastitie The vowe of obedience hee conuerted to hym selfe the vowe of chastitie he willeth still to remaine with them We had many Images whereto Pilgrimages were done and many tombes that menne vsed to visite by reason whereof they fell in a fansie of Idolatry and superstition aboue the things that they might haue bene taken for and because they hadde not the vse that they were ordained for they were left When men put the Images in a higher place then they serued for thē were they taken cleane away as geue a childe a gaye booke to learne vppon and then if he gase vppon the gorgeousnesse of hys booke and learne not his lesson according to the intent that that boke was geuen for the booke is taken away from him agayne So the Images when menne deuised and fell to haue them in hygher place and estimation then they were first sette vp in the Churche for then they mighte be taken awaye and I was neuer of other minde nor neuer had other opinion of them Diuers things there be in the Churche which be in the libertie of the ruler to order as he seeth cause and he that is ruler may either let them stande or els may cause them to be taken away There be two manner of reformations We haue had of both sortes There be things in the Church the which if they be abused may not be taken away As for baptisme if it be abused there may not an other thyng be putte in the place of it but the thing must be refourmed and broughte to the righte vse againe Also preaching if it be abused may not be taken awaye but must be refourmed and broughte to the righte vse but there be other thynges vsed in the Churche in which the rulers haue libertye either to refourme them or to take them awaye And because it was an easier way to take them away then to bryng them to the right vse that they were ordained for they were all cleane taken awaye and so they might be Yea Sir will yee saye but yee haue maintained and defended them and haue preached against such persones as despised them It is truthe I haue preached againste the despisers of them and haue sayd that Images might be suffered and vsed in the Churche as laye mennes bookes yet I neuer otherwise defended them but to be vsed for suche purpose as they were first sette vppe in the Church for but now that menne be waxed wanton they are cleane taken away wherein our religion is no more touched then when bookes were taken awaye for abusing of them There was an order taken for bookes not to be vsed wherein some might haue sayde the bookes are good and I know how to vse them I maye therefore vse them well ynough I will therefore vse them thoughe they be forbidden but if thou haue anye charitie thou oughtest to be contented rather to haue them cleane taken away then to declare thy selfe to haue an other opinion then thou oughtest to haue As touching ceremonies I esteeme them all as Paule esteemeth them things indifferent where he sayth Regnum Dei non esca potus So of Ceremonies Neuerthelesse wee haue time place and number as a certaine number of Psalmes to be sayde at times whiche maye be vsed without superstition but these thinges must serue vs and not wee serue them Yet if an order be sette in them by suche as haue power we must follow it and we must obey the Rulers that appoynt such time place and number to be kept Yee maye not saye if the time will serue mee then I will come an houre after No Syr yee must keepe thys time and thys houre because it is so appoynted by the rulers not for the thinges but for the order that is sette I haue bene euer of thys opinion Wee had palmes and candels taken awaye which things may indifferentlye haue either of the two reformations aboue sayde When they were in place they shoulde haue putte menne in remembraunce of their duetie and deuotion towardes God but because they were abused they were and might be taken away But the religion of Christe is not in these exercises and therfore in takyng away of them the Religion of Christe is nothynge touched nor hindered But men must in suche thynges be conformable not for the ceremonie but for obedience sake Saint Paule sayth that we shoulde rebuke euerye brother that walketh inordinately I haue tolde you myne opinion and my conscience telleth mee that I haue spoken playnely that ye may knowe what I am and that ye maye not bee deceyued in mee nor be sclaundered in me nor make no further search to knowe my hart I like well the communion because it prouoketh men more and more to deuotion I like well the proclamation because it stoppeth the mouthes of all such as vnreuerently speake or raile agaynst the Sacrament I lyke well the rest of the Kynges Maiesties proceedinges concerning the Sacrament I haue now told you what I lyke But shall I speake nothing of that I mislyke ye will then say I speake not playnely I will therefore shew my conscience playnely I mislyke that Preachers whiche preache by the Kynges lycence and those Readers whiche by the Kynges permission and suffraunce doe reade open lectures doe openlye and blasphemously talke agaynst the Masse and agaynst the Sacrament And to whom may I lyken suche Readers and Preachers I may lyken them vnto Postes for the Prouerbe sayth that Postes do beare trueth in their letters and lyes in their mouthes and so doe they and to speake so agaynst the Sacramente it is the most marueylous matter that euer I sawe or heard of I woulde wysh therfore that there were a stay and an order in this behalfe that there myght be but one order or rule for as the Poet sayth I may vse the verse of a Poet well ynough for so doth Paul of the great Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And let no man of his owne head begin mattars nor goe before the king They call it going before the Kyng and such make them selues Kynges Well what mislyketh me els It mislyketh mee that Priestes and men that vowed chastity shoulde openly marry and auow it openly whiche is a thyng that since the beginnyng of the Churche hath not
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
so if you can deduce your argumeÌ„t for the sea of Rome now as S. Austin might do in his time I woulde say it might bee of some force otherwise not Yorke S. Austine proueth the Catholicke church principally by succession of bishops and therfore you vnderstaÌ„d not S. Austen For what I pray you was the opinion of the Donatistes agaynst whom he wrote Can you tell What country were they of Phil. They were a certayne sect of men affirming among other heresies that the dignity of the sacramentes depended vpon the worthines of the Minister so that if the minister were good the sacraments which he ministred were auayleable or els not Chichest That was theyr error and they had none other but that And he read another authority of S. Austen out of a booke which he brought euen to the same purpose that the other was Phil. I challenge saynt Austen to be with me throughly in this poynt wil stand to his iudgement taking one place with an other Chich. If you will not haue the Church to be certeine I pray you by whom will you be iudged in matters of controuersy Phil. I doe not deny the Churche to be certayne but I denye that it is necessarily tyed to any place longer then it abideth in the word for all controuersies the word ought to be iudge Chich. But what if I take it one way and you an other how then Phil. S. Austine sheweth a remedye for that and willeth quòd vnus locus per plura intelligi debeat That one place of the Scripture ought to be vnderstand by the moe Yorke How aunswere you to this argument Rome hath knowne succession of Bishoppes whiche your church hath not Ergo that is the Catholick Church and yours is not because there is no suche succession can be proued for your Church Phil. I denye my Lorde that succession of Bishoppes is an infallible point to know the church by for there may be a succession of bishops knowne in a place and yet there be no church as at Antioche and at Hierusalem and in other places where the Apostles abode as well as at Rome But if you put to the succession of bishops succession of doctrine withall as S. Austen doth I will graunt it to be a good proofe for the Catholick church but a locall successioÌ„ onely is nothing vayleable Yorke You will haue no church then I see well Phil. Yes my Lord I acknowledge the catholicke church as I am bound by my Creed but I cannot acknowledge a false church for the true Chich. Why is there two catholicke churches then Phil. No I know there is but one catholicke Church but there haue bene and be at this present that take vpoÌ„ them the name of Christ of his church which be not so in deed as it is written That there be that call themselues Apostles be not so in deed but the Synagogue of Sathan and lyers And now it is with vs as it was with the two women in Salomons time whiche lay together and the one suppressed her childe and afterward went about to challenge the true mothers childe Chich. What a babling is here with you nowe I see you lacke humilitye You will goe aboute to teache and not to learne Phil. My lords I must desire you to beare with my hasty speech it is my infirmity of nature All that I speake is to learne by I would you did vnderstaÌ„d all my mind that I might be satisfied by you through better authority Chich. My Lord and it please your grace turne the argument vpon him which you haue made and let him shewe the succession of the Bishoppes of his Churche as we can doe How saye you canne you shewe the succession of Byshops in your Church from time to time I tell you this argument trubled Doctour Ridley so sore that he coulde neuer answere it yet he was a man well learned I dare say you will say so Phil. He was a man so learned that I was not woorthye to cary his bookes for learning Chich. I promise you he was neuer able to aunswere that He was a man that I loued well and he me for he came vnto me diuers times being in prison and conferred with me Phil. I wonder my Lord you should make this argumeÌ„t which you would turne vpon me for the trial of my churche whereof I am or that you would make bishop Ridley so ignoraunt that he was not able to aunswere it since it is of no force For behold first I denyed you that local succession of Bishops in one place is a necessary poynt alone to proue the Catholicke church by and that which I haue denyed you can not proue and is it then reason that you should put me to the triall of that which by you is vnproued and of no force to conclude agaynst me Chich. I see my Lordes we doe but loose our labours to reason with him he taketh himselfe better learned then wee Phil. I take vpon me the name of no learning I boaste of no knowledge but of fayth of Christ that I am bound vndoubtedly to know as I am sure I do Chich. These hereticks take vpoÌ„ theÌ„ to be sure of al things they staÌ„d in You should say rather with humility I trust I know Christ then that you be sure therof Phil. Let hym doubte of his fayth that listeth God geue me alwayes grace to beleue that I am sure of true fayth fauour in Christ. Bath How will you be able to answere heretickes but by the determination of the knowne Catholicke church Phil. I am able to answere all heretickes by the woord of God and conuince them by the same Chich. Howe arrogantlye is that spoken I dare not say so Phil. My Lord I pray you beare with me for I am bolde on the truth side I speake somewhat by experience that I haue had with hereticks and I know the Arians be the subtlelest that euer were yet I haue manifest scriptures to beat them downe withall Chichester I perceiue nowe you are the same manner of man I haue heard of whiche will not be satisfied by learning Phil. Alas my Lord why do you say so I do desire moste humbly to be taught if there be any better way that I should learne and hitherto you haue shewed me no bettâ—r therefore I praye your Lordshippe not to misiudge without a cause Bath If you be the true Catholicke church then will you hold with the real presence of Christ in the sacrament which the true church hath euer mainteined Phil. And I my Lord with the true Churche doe holde the same in the due ministration of the sacrament but I desire you my Lord there may be made a better conclusioÌ„ in our first matter before we enter into any other for if the Church be proued we shall soone agree in the rest In the meane while my Lorde
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
which say Lord Lord shall enter into the kingdome of God but he that doth the will of the father And whosoeuer in the tyme of tryall is ashamed of me sayth Christ and of my wordes of him the sonne of man will be ashamed before his father After that wee haue built our selues into the true church of God it hath pleased him by geuing vs ouer into the hands of the wicked sinagoges to proue our building to haue it knowne as wel to the world as to our selues that we haue bene wise builders into the true church of God vpon the rock not on the sand therefore nowe the tempest is risen and the stormes doe mightily blow agaynst vs that wee might notwithstanding stand vpright and be firme in the Lord to his honor and glory and to our eternall felicitie There is no newe thing happened vnto vs for with such tāpests dangerous weathers the church of God hath continually bene exercised Nowe once agayne as the Prophet Aggeus telleth vs The Lord shaketh the earth that those might abide for euer which be not ouerthrowne Therefore my dearely beloued be stable and immoueble in the word of God and in the faythfull obseruation therof and let no man deceiue you with vayn words saying that you may keepe your faith to your selues and dissemble with Antichrist and so liue at rest and quietnes in the world as most men doe yelding to necessitie Thys is the wisedome of the fleshe but the wisedome of the fleshe is death and enmitie to God as our sauiour for ensāple aptly did declare in Peter who exhorted Christ not to goe to Ierusalem to celebrate the Passouer and there to be slayn but counselled him to looke better to himselfe Likewise the worlde woulde not haue vs to forsake it neither to associate our selues to the true churche which is the body of Christ whereof we are liuely members and to vse the sacramentes after Gods word with the danger of our liues But we must learne to answere the world as Christ did Peter and say Go behynd me Sathan thou fauourest not the thinges of God Shall I not drinke of the cup whiche the father geueth me For it is better to bee afflicted and to be slayne in the church of God then to be counted the sonne of the king and the sinagogue of false religion Death for righteousnes is not to be abhorred but rather to bee desired which assuredly bringeth with it the crowne of euerlasting glory These bloudy executioners do not persecute Christes martyrs but crowne them with euerlasting felicitie we were borne into this world to be witnesses vnto the truth both learned and vnlearned Now since the time is come that we must shew our fayth and declare whether we will be Gods seruauntes in righteousnes holines as we haue bene taught are boūd to follow or els with hipocrisie to serue vnrighteousnes let vs take good heed that we be found faithfull in the Lords couenaunt and true members of hys Churche in that which through knowledge we are engraffed from the whiche if we fall by transgression with the common sort of people it will more straightly be required of vs then many yet doe make accompt therof We cannot serue two maysters we may not halt on both sides and thinke to please God we must bee feruent in Gods cause or els hee will cast vs out from him For by the first commaundement wee are commanded to loue God with all our hart with all our mind with all our power and strength but they are manifest transgressours of this commaundement which with their heart mynde or bodely power doe communicate with a straunge religion contrary to the word of God in the papisticall Sinagogue which calleth it selfe the Church and is not As greatly do they offend God now which so doe as the Israelites did in tymes past by forsaking Ierusalē the true churche of God and by going to Bethell to serue God in a congregation of theyr owne setting vp and after theyr own imaginations and traditions for the which doyng God vtterly destroyed all Israell as all the Prophetes almost doe testifie This happened vnto them for our ensample that we might beware to haue any fellowship with any like congregation to our destruction God hath one Catholicke church dispersed throughout the world and therfore we are taught in our Creed to beleue one Catholicke Churche to haue communion therwith which catholicke churche is grounded vpon the foundation of the Prophets and of the Apostles and vpō none other as S. Paule witnesseth to the Ephesians Therfore whersoeuer we perceaue any people to worship God truly after the word there we may be certayne the churche of Christe to bee vnto the whiche we ought to associate oure selues to desire with the Prophet Dauid to prayse God in the middest of this churche But if we hehold through iniquitie of time segregations to be made with counterfayt religion otherwise then the word of God doth teach wee ought then if we be required to be companions therof to say agayne with Dauid I haue hated the Sinagogue of the malignant and will not sit with the wicked In the Apocalips the church of Ephesus is highly commended because she tried such as said they were Apostles and were not in deede therfore would not abide the company of them Further God commanded his people that they shuld not seek Bethel neither enter into Gilgal where idolatry was vsed by the mouth of his Prophet Amos. Also wee must consider that our bodyes be the tēple of God whosoeuer as S. Paule teacheth doth prophane the tēple of God him the Lord wil destroy May we thē take the tēple of Christ make it the mēber of an harlot All strange religion and Idolatry is counted whoredome with the Prophetes and that more detestable in the sight of God then the aduoutrous abuse of the bodye Therfore the Princes of the earthe in the reuelation of S. Iohn be sayd to go a whoring whē they are in loue with false religion and follow the same How then by any meanes may a christian man thinke it tollerable to be present at the popish priuate Masse which is the very prophanation of the sacrament of the body and bloud of Christ and at other idolatrous worshippings and rites which be not after the word of God but rather to the derogation therof in setting mans traditions aboue Gods preceptes since God by his word iudgeth all straunge religion whiche is not according to his institutiō for whoredom aduoutry Some fondly think that the presence of the body is not materiall so that the hart doe not consent to theyr wicked doings But suche persons litle consider what S. Paule writeth to the Corinthians commaunding them to glorifie God as well in body as in soule Moreouer wee can doe no greater iniury to the true Church of Christ
destruction And then I weene your new made Prosolites will be glad to couer their crowns with a Cowe turd sauyng your Lordships reuerence I should haue sayd first Well I rather desire the conuersion then confusion the Lord send the one of them shortly as may be most to his glory Amen I signifye also vnto your Lordshyp that the raylyng words which your lying preacher shewed forth of hys filthy fountayne vpon Sonday agaynst the deare seruaunt of God good M. Philpot doth greatly redounde to your Lordships dishonesty and much deface your spiritual honour Uerily I see that the great wrath of GOD hath so blynded your eyes that you see not what is with you nor what is against you but still you vomite out your owne shame and make all the world wonder vpon you Was it not enough for you to condemne hym most vniustly ye contrary to your own lawes and to kill his innocent body most tirannously but you must also set a lying limme of the Deuill to blaspheme slaunder and belye him now he is dead Oh viperous generation seed of the serpent right children of the deuill full well doe you counterfaite the fathers steps whom Christ calleth a murderer and a lyer from the beginnyng which two thinges be the onely weapons of your war wherwith you maintaine all your mischiefe that is to say lying and murder for those whom ye cannot ouercome with your lying perswasions them you kill most cruelly and then blaspheme belye them with railyng sentenses when they are deade But all this will not blynd the people of God nor yet make them any whit the lesse beleeue the truth nor abate their loue from the true preachers thereof yea it is a true signe and token that they are the very disciples of Christ for he hath sayd Blessed are ye when men reuile you and say all maner of euill sayings agaynst you for my names sake Reioyce be glad for great is your reward in heauen And doubtlesse great is that good mans reward in heauen by this time as your Lordships damnation shall be great in hel except you repent and surcease from sheddyng innocent bloud But it is to be feared your hart is hardned as Pharaoes was seyng that with Iudas ye haue sold and betraied your maister Take heed my Lord lest you come to the same ende or a worse then he did For verily I caÌ„not perceiue how you should escape it long Therfore say not but a womaÌ„ gaue you warning if you list to take it And as for the obteining of your popish purpose in suppressing the truth I put you out of doubt you shall not obtaine it so long as ye go this way to worke as you doe for verily I beleeue that you haue lost the harts of 20000. that were ranke papists with in this 12. months It is found very true that one holy doctor sayeth the bloud of the Martyrs is the seed of the Gospel when one is put to death a thousand doth rise for hym And that this is true you may well perceiue by the harty loue that the people shewed vnto good M· Philpot at his goyng to his death They went not about to make an Idoll of hym as your adders brood would beare meÌ„ in hand but they worshipped God which gaue such strength to his deare child to die so constantly for the testimony of his truth to the vtter destruction of that detestable idolatry which your lordship doth most diuelishly maintaine with the force of fire fagots and sword yea rather then faile to famish men in prison agayne as ye haue done already It is reported of your owne tormenters that the 6. prisoners that you haue in your prison be put into 6. seueral places al the day and euery night brought together and set in the stockes Forsooth my L. this doth get you a foule name all abroad the countrey and yet all will not helpe your lordships pestilent purpose but euery way hinder the fame For Zorobabell will bee founde no lyer which sayd The truth should haue victory you do but striue agaynst the streame and kicke against the pricke the Lord doth laugh your doyngs to scorne and will bring all your counsailes and deuises to naugh as knoweth the Lord God who of hys great mercy shortly conuert your Lordship or vtterly coÌ„found you and get his name a glory ouer you Amen Your Lordships Oratour who praieth daily to God that he may rewarde you according to your deeds * Anno. 1556. ¶ The Story of seuen Martyrs suffryng together at London for the lyke testimony of Christes Gospell THe Catholike prelates of the Popes band beyng as yet not satisfied with this their one â—eres bloudy murderyng of the reuerend lerned principal members of Christes church whereof there were now very few which either were not consumed by most cruel fire or els for the auoidyng of their popâ—sh rage compelled to flee their natural country continued still this next yere also which was an 1556. in no lesse crueltie towards the more simple inferior sort of people I meane in degree though God be praysed not in stedfastnes hauing yet sometimes amoÌ„gst them such as were both learned and of good estimation as in continuance of this history shall appeare Wherfore as the first fruites thereof to beginne this yeare withall about the 27. day of Ianuary were burned in Smithfield at London these seuen personnes hereafter followyng to witte Thomas Whittle Priest Barthelet Greene Gentleman Iohn Tudson Artificer Iohn Went Artificer Thomas Browne Isabel Foster wyfe Ioane Warren alias Lashford Mayd All whith seuen as they were burned together in one fire so were they likewyse all vppon one sort and forme of Articles condemned in one day Howbeit forasmuch as the gyfts of God in them were diuers some more abounding in knowledge then others their dealyngs wythall were also diuers as shall be more plainly perceiued in the discoursing of their seuerall processes hereafter folowing And therefore for the better vnderstandyng hereof I will first by the leaue of the Lord passing ouer their priuate articles and examinations had at sundry tymes in the bishops house set foorth their generall examinations in the publike Consistorie vpon the Bishops articles there ministred vnto them with their aunswers also vnto the same accordyng as they all agreed after one maner and sort together as here by the words both of the articles and theyr aunswers vnder written may appeare ¶ The forme and wordes of Boners Articles ministred to the seuen persons aboue mentioned in his Consistorie ANd first to behold the maner of speach in these bishops sittyng in their maiesty to terrifie the eares of the simple withall let vs heare the pontificall phrase of this Bishops beginnyng in this sort ¶ The within written articles and euery of them and euery part and parcell of them we Edmund by the permission of God Bishop of London do obiect and minister to thee Thomas Whittle c of our
the Ordinarye neyther whether I were before him acquitted or condemned shoulde it take awaye the former fault Then my Lord affirming that I was not brought before him but for heresie and the other Gentleman saying that doubtles I was discharged of my former matter my desire was that I might bee charged according to the order of the lawe to heare my accusers Then Doctour Chadsey was sent for who reported that in the presence of Mayster Mosley the Lieuetenant of the Tower I spake agaynst the reall presence and the sacrifice of the Masse and that I affirmed that theyr Church was the Churche of Antichrist Is not this true quoth my Lord I sayde yea Will you continue therein quoth he Yea sayde I. Wilt thou then mayntayne it by learning sayd he Therein quoth I I should shewe my selfe to haue little witte knowing myne owne youth and ignoraunce if I would take on me to mayntayne any controuersie agaynste so many graue and learned men But my conscience was satisfied in the truth which was sufficient to my saluation Roper Conscience quoth M. Roper so shall euerye Iewe and Turke be saued We had hereafter much talke to no purpose and especiallye on my part who felt in my selfe through colde and open ayre muche dullnesse of witte and memorye At the length I was asked what conscience was and I sayde the certifying of the trueth M. Welch With that M Welch rose vp desiring leaue to talke with me alone So he taking me aside into an other chamber said that he was sory for my trouble and woulde gladly see me at libertie he maruayled that I being a young man would stande agaynst all the learned men of the realme yea and contrary to the whole determination of the Catholicke Churche from Chrystes time in a matter wherin I could haue no great learning I ought not to thinke mine owne wit better then all mennes but shoulde beleue them that were learned I promise you quoth hee I haue read all Peter Martyrs booke and Cranmers and all the rest of them and haue conferred them with the contrary as Roffensis and the Byshop of Winchester c. and could not perceiue but that there was one continuall truth whiche from the begynning had bene mayntayned and those that at anye time seuered from this vnitie were aunswered and aunswered agayn This was the summe of hys tale whiche lacked neyther witte nor eloquence M. Greene. Then spake I. For asmuche as it pleaseth youre Maystership to vse me so familiarly for hee so behaued hymselfe towardes me as though I had bene hys equall I shall open my mind freely vnto you desiring you for to take it in good worth I consider my youth lack of wit and learning which would god it were but a little vnder the opinion that some men haue of me But God is not bounde to time witte or knowledge but rather choseth infirma mundi vt confunderet fortia Neyther can men appoynt bondes to Gods mercy For I will haue compassion sayth he on whome I will shew mercy There is no respecte of persons with God whether it be olde or young riche or poore wise or foolish Fisher or Basket maker God geueth knowledge of hys truth through hys free grace to whome he liste Iames. i. Neither doe I thinke my selfe onely to haue the trueth but steadfastly beleue that Christ hath hys spouse the Catholicke and vniuersall Church dispersed in many realmes where it pleaseth him spiritus vbi vult spirat no more is hee addicted to any one place then to the person and qualitie of one man Of this Church I nothing doubt my selfe to be a member trusting to be saued by the fayth that is taught in the same But how this Church is knowne is in a maner the end of all controuersie And the true markes of Christes Church is the true preaching of his worde and ministering of his sacramentes These markes were sealed by the Apostles and confirmed by the auncient fathers till at the length they were through the wickednes of men and the deuill sore worne and almost vtterly taken away But God bee praysed that he hath renewed the print that hys truth may be knowne in many places For my selfe I call God to witnesse I haue no hope in mine owne wit and learning whiche is very small but I was perswaded thereto by hym as by an instrument that is excellent in al good learning and liuing And God is my record that chiefly I sought it of hym by continuall prayer with teares Furthermore what I haue done herein it is not needefull for me to speake but one thing I say I wish of God with all my hart that all men which are of contrary iudgement woulde seeke the truth in like maner Now I am â—rought hether before a great many of Byshops and learned men to be made a foole and laughing stocke but I waygh it not a rushe For God knoweth that my whole study is to please hym Besides that care I not for mannes pleasure or displeasure M. Welch No M. Greene quoth he thinke not so vncharitably of any man but iudge rather that men labour for your soules health as for theyr owne And alas how will you condemne all our forefathers Or how can you thinke your selfe to bee of the catholicke Church without anye continuaunce and contrary to the iudgement of all learned men Greene. Then sayde I Syr I haue no authoritie to iudge anye manne neuerthelesse I doubte not but that I am of the true catholicke Church howe soeuer our learned men here iudge of me Welche Why then sayd he do you suppose your own wyt and learning better then all theirs if you doe not geue credite onely to them other learned men shall resort vnto you that shal perswade you by the Scriptures and Doctours Greene. Sir ê™ I God knoweth that I refuse not to learn of any childe but I would embrace the trueth from the mouth of a naturall foole in any thing wherein I am ignorauÌ„t and that in all thinges sauing my faith But concerning the truth wherein I am throughly perswaded I cannot submit my selfe to learne vnlesse it be as youre maistership sayd that I perused the bookes on both sides For so might I make my selfe an indifferent iudge otherwise I may be seduced And here we fell out agayne in a long talke of the Churche wherein his learning and wit was much aboue myne but in the ende I told hym I was perswaded and that hee did but lose his labour Welch Why then ê™ he what shall I report to my Lord Greene. Euen as pleaseth you ê™ I or els you may say that I would be glad to learne if I had bookes on both sides So he going in the Bishoppes euen then risen and ready to depart asked how he liked me He aunswered in fayth my Lord he will be glad to learne whiche wordes when they were taken least they
was passed contrary to hys allegations Hee moste humblye thancked the Kings maiestie of hys greate goodnesse towardes hym and them for all their paines saying I hope in God that heereafter my allegations and authorityes shall take place to the glorye of God and the commoditie of the Realme in the meane time I will satisfie my selfe wyth the honourable consent of your honoures and the whole Parliament Heere is to be noted that this mans stoute and godly defence of the truthe heerein so bounde the Princes conscience that he woulde not permitte the truth in that man to be cleane ouerthrown wyth authoritie and power and therefore this way God woorking in the Princes minde a playne token was declared heereby that all thynges were not so sincerely handled in the confirmation of the sayde sixe Articles as it oughte to haue beene for else the Prince mighte haue hadde a iust cause to haue borne hys great indignation towardes the Archbishop Let vs pray that both the like stoutnesse maye be perceiued in all Ecclesiasticall and learned men where the truthe ought to be defended and also the like relenting and flexibilitie maye take place in Princes and Noble menne when they shall haue occasion offered them to maintaine the same so that they vtterly ouerwhelme not the truth by selfe wil power and authority Now in the end this Archb. cōstancie was such towardes Gods cause that he confirmed al hys doinges by bitter death in the fire without respecte of anye worldly treasure or pleasure And as touching hys stoutnesse in his Princes cause the contrary resistaunce of the Duke of Northumberland against him prooued right wel his good minde that waye which chaunced by reason that hee woulde not consent to the dissoluinge of Chaunteries vntill the Kynge came of age to the intent that they myghte then better serue to furnishe hys royall estate then to haue so greate treasure consumed in hys nonage Which his stonenesse ioyned with suche simplicitie surely was thought to diuers of the Counsaile a thing incredible specially in such sorte to contende with him who was so accounted in this realm as few or none would or durst gainstande him So deare was to him the cause of God and of hys Prince that for the one he would not keepe his conscience clogged nor for the other lurke or hide his heade Otherwise as it is sayde his very enemies might easily intreat him in any cause reasonable and such things as he graūted hee did without any suspition of rebroiding or meede therefore So that hee was altogether voide of the vice of stubbernnesse and rather culpable of ouer muche facilitie and gentlenesse Not angrie Then foloweth Not angrie Surely if ouermuch pacience may be a vice this man maye seeme peraduenture to offend rather on this part then on the contrary Albeit for all his doings I cannot say for the most parte suche was his mortification that way that few we shal finde in whom the saying of our Sauiour Christ so much preuailed as with him who would not onely haue a man to forgiue his ennemies but also to pray for them that lesson neuer went out of his memory For it was knowen that he had many cruel ennemies not for his owne deserts but only for his religion sake and yet what soeuer he was that either sought his hinderance either in goods estimation or life and vpon conference woulde seeme neuer so slenderly any thing to relent or excuse himself he would both forget the offence committed and also euermore afterwards frendly entertaine him shew such pleasure to him as by any meanes possible he might performe or declare In so muche that it came into a common prouerb Do vnto my Lord of Canterb displeasure or a shrewed turne and then you may be sure to haue him your frende whiles he liueth Of which his gentle disposition in abstaining from reuengement amongst many examples thereof I wil repeat heere one It chaunced an ignoraunte Priest and parsone in the North parties the Towne is not now in remembrance but he was a kinsman of one Chersey a grocer dwelling within London being one of those priestes that vse more to studie at the alehouse then in his chamber or in his studie to sit on a time with his honest neighbours at the alehouse within his owne Parish where was communication ministred in commendation of my Lorde Cranmer Archbishop of Cant. This said parson enuying his name only for Religion sake sayd to his neighbors what make you of him quod he he was but an Hostler and hathe no more learning then the Goslings that goeth yonder on the greene with suche like sclaunderous and vncomelye woordes These honest neighbours of his not well bearing those his vnseemely woordes articled against hym and sent their complaint vnto the Lorde Cromwell then Uicegerent in causes Ecclesiasticall who sent for the priest and cōmitted hym to the Fleete minding to haue had him recant those his sclaunderous woordes at Paules Crosse. Howbeit the Lord Cromwell hauing great affairs of the Prince then in hand forgate his prisoner in the Flete So that this Chersey the Grocer vnderstanding that his kinsmanne was in duraunce in the Fleete onely for speaking woordes against my Lord of Canterb. consulted wyth the Priest and betwene them deuised to make sute rather vnto the Archbishoppe for his deliuerance then to the Lord Cromwel before whome he was accused vnderstanding right well that there was greate diuersitie of natures betweene those two estates the one gentle and full of clemencie and the other seuere and somewhat intractable namely against a Papist So that Chersey tooke vppon him firste to trie my Lorde of Caunterburies benignitie namely for that his cousins accusation touched onely the offence against him and none other Whereupon the sayde Chersey came to one of the Archbish. Gentlemen whose father bought yearely all his spices and fruite of the sayde Chersey and so thereby of familiar acquaintance with the Gentleman who openinge to him the trouble wherein his kinsman was requested that hee woulde be a meanes to my Lorde his maister to heare his sute in the behalfe of his kinsman The matter was mooued The Archbishop like as he was of nature gentle and of much clemencie so woulde he neuer shewe him selfe straunge vnto suters but incontinently sent for the saide Chersey When hee came before him Chersey declared that there was a kinsman of his in the Fleete a Priest of the North countrey and as I maye tell your grace the truth quod Chersey a man of small ciuilitie and of lesse learning And yet he hath a personnage there which now by reason that my lord Cromwel hath laid him in prisone being in his cure is vnserued and hee hath continued in durance aboue 2. monethes and is called to no answer and knoweth not when he shall come to any ende so that this his imprisonment cōsumeth his substaunce and will vtterly vndoe him vnlesse your grace be
the Pope taketh vpon him to geue Empires and kyngdomes being none of his t◠such as will fall downe and worship hym and kisse his feete And moreouer his Lawyers and glosers so flatter him that they fayne he may commaund Emperors and kyngs to hold his stirrop when he lighteth vppon his horse and to be his footemen and that if any Emperour and kyng geue him any thyng they geue him nothing but that is his owne and that he may dispense agaynst Gods worde against both the old and new Testament agaynst s. Pauls Epistles and agaynst the gospell And furthermore what so euer he doth although he draw innumerable peoply by heapes with himselfe into hell yet may no mortal mā reprooue hym because he beyng iudge of all men may bee iudged of no man And thus he litteth in the Temple of God as he were a God nameth himself Gods Uicar yet he dispenseth agaynst God If this be not to play Antichrists part I cannot tel what is Antichrist which is no more to say but Christes enemy and aduersary who shall sit in the temple of God aduancing himselfe aboue all other yet by hypocrisie and fayned religion shall subuert the true religion of Christ and vnder pretence and colour of christian religion shall worke against Christ and therfore hath the name of Antichrist Now if any man lift him selfe higher then the Pope hath done who lifteth himselfe aboue al the world or can be more aduersary to Christ thē to dispense against gods lawes and where Christ hath geuen any commandement to command directly the cōtrary that man must needes be taken for Antichrist But vntil the tyme that such a person may be found men may easily coniecture where to find Antichrist Wherfore seyng the Pope thus to ouerthrowe both Gods lawes and mans lawes taketh vpon him to make Emperors and kings to be vassals and subiects vnto him especially the crowne of this realme with the lawes and customes of the same I see no meane how I may consent to admit this vsurped power within this realme contrary to myne othe myne obedience to Gods law mine allegeance and dutie to your Maiesty and my loue and affection to this realme This that I haue spoken against the power authoritie of the Pope I haue not spokē I take God to record and iudge for any malice I owe to the Popes personne whom I know not but I shall pray to God to geue hym grace that he may seeke aboue al things to promoote gods honour and glory and not to follow the trade of hys predecessors in these latter dayes Nor I haue not spoken it for feare of punishment and to auoyd the same thinkyng it rather an occasion to aggrauate them to diminish my trouble but I haue spokē it for my most bounden duty to the crown liberties laws customs of this realm of England but most specially to discharge my conscience in vttering the truth to gods glory casting away all feare by the comfort which I haue in Christ who sayth Feare not them that kil the body and cannot kill the soule but feare hym that can cast both body soule into hell fire He that for feare to loose this lyfe wyll forsake the truth shal loose the euerlasting lyfe And he that for the truthes sake will spend his lyfe shall find euerlasting life And Christ promiseth to stande fast with them before hys father which wil stand fast with hym here Which comfort is so great that whosoeuer hath his eies fixed vpō Christ cannot greatly passe on this lyfe knowyng that he may be sure to haue Christ stand by hym in the presence of his father in heauen And as touchyng the sacrament I sayd For as much as the whole matter standeth in the vnderstāding of these words of Christ This is my body This is my bloud I sayde that Christ in these wordes made demonstration of the bread wyne and spake figuratiuely callyng bread his body and wyne his bloud because he ordeyned them to bee Sacraments of his body and bloud And where the papistes say in those two points contrary vnto me that Christ called not bread his body but a substaunce vncertaine nor spake figuratiuely Herein I sayd I would be iudged by the old church and which doctrine could be prooued the elder that I would stand vnto And forasmuch as I haue alledged in my booke many old authors both Greekes and Latines which aboue a thousand yeres after Christ continuallye taught as I do if they could bring forth but one olde author that sayth in these two points as they say I offred 6. or 7. yeres ago doe offer yet still that I will geue place vnto them But when I bring forth any author that saith in most plain termes as I do yet saith the other part that the authors ment not so as who should say that the Authours spake one thing ment cleane contrary And vpon the other part when they cannot find any one Author that saith in words as they say yet say they that the authors mente as they say Now whether I or they speake more to the purpose herein I referre me to the iudgement of all indifferent hearers yea the old church of Rome aboue a thousand yeres togethers neither beleued nor vsed the Sacrament as the church of Rome hath done of late yeres For in the beginning the church of Rome taught a pure a sound doctrine of the sacrament But after that the church of Rome fell into a newe doctrine of transubstantiation with the doctrine they chaunged the vse of the Sacrament contrary to that Christ commanded and the old church of Rome vsed aboue a thousand yeres And yet to deface the old they say that the new is the old wherein for my part I am content to stand to the triall But their doctrine is so fond and vncomfortable that I meruaile that anye man would allowe it if he knewe what it is But howsoeuer they beare the people in hande that which they write in their bookes hath neither truth nor comfort For by their doctrine of one body of Christ is made ij bodies one naturall hauyng distance of members wyth forme and proportion of mans perfite body and this body is in heauen but the body of Christ in the Sacrament by their owne doctrine must needes be a monstruous body hauyng neither distaunce of members nor forme fashion or proportion of a mans naturall body And such a bodye is in the Sacrament teach they and goeth into the mouth with the forme of bread entreth no further thē the forme of bread goeth nor tarieth no longer then the forme of bread is by naturall heat in digesting So that when the forme of bread is digested that body of Christ is gone And for as much as euill men be as long in digesting as good mē the body of Christ by their doctrine entreth as farre
societie And so for this and other Popish pranckes continuing obstinate still he was expelled the house After hee was thus dispatched of his roume hee was faine for his owne maintenance to applie him selfe to be a teacher of children in the house of sir Frances Knolles in the whych trade hee continued vntill the commynge of Queene Mary And wheÌ„ her visitors were sent to Magdalene Colledge vnder a title of reformation wheras all thinges were better afore I meane to displace diuers of the fellowes that were learned and to put ryghte Catholickes as they called them in theyr roumes then came thys Iulins Palmer waiting to be restored to his liuing againe of which he had bene depriued before thinking by good right to be restored of them whose Faith and religion as he sayde he did to the vttermoste of his power defend and maintaine And in deede at length hee obtayned the same Then after he was restored againe to his house in Queene Maries raigne God dealt so mercifull wyth him that in the ende he became of an obstinate Papist an earnest and a zealous Gospeller Concerning whose conuersion to the truthe for the more credite to be geuen to the same we haue heere putte downe a letter wrytten by one M. Bullingham felow in some part of K. Edwardes time wyth the sayde Palmer then also of the same faction of religion with him and toward the latter end of the said Kings raigne a voluntary exile in Fraunce for papistrie In Queene Maries daies likewise a chaplaine vnto Steuen Gardiner B. of Wint. And after comming in of Queene Elizabeth suche a one as for his obstinacy was quite and cleane dispatched from all his liuings by her Maiesties commissioners And yet now God be praised therefore a most constant professor and earnest teacher of the woord of God This man at the request of a certain friend of his in LondoÌ„ being desirous to know the certaine truthe thereof wrate vnto hym concerning this Iulins The copie of which letter we thought good here to insert for that the parties being aliue can testifie the same to be true and certaine if any shall doubt thereof The letter of M. Bullingham is thys M. B. I wish you and all yours continual health in the Lorde Hitherto haue I not wrytten any thing vnto you concerning Iulines Palmer that constante witnesse of Gods truthe for that his doings and sayings known vnto me were worne out of my remembrance and to wryte an vntroth it were rather to deface blemish then to adorne and beutify him After his coÌ„uersion to the most holy gospel I neuer sawe his face Wherefore the lesse haue I to certifye you off But so much as seemeth to me to serue most vnto the purpose heere I commend vnto you and in witnesse that my sayings are true I subscribe my name willyng praying and beseechinge you to publishe the same to the whole world c. At what time I Bullingham entended to forsake England and to flie into Fraunce for the wicked Popes sake whych came to passe in dede for in Roane I was for a time this Iulines Palmer and Rich. Ducke brought me outwardes in my iourney til we came to London where on a day Iulines Palmer I walked to S. Iames the Quenes place and as we leaned at the great gate of that place Palmer spake thus vnto me Bullingham you know into what misery and calamities we are faln for the Pope his religion We are yong men abhorred of all men now presently and like to be abhorred more and more Let vs consider what hangeth ouer our heads You are departing into a strange country bothe frendless and monilesse where I fear me you shal taste of sowrer sauces then hetherto you haue done And as for me I am at my wits end The face of hell it self is as amiable vnto me as the sight of Magdalene colledge For there I am hated as a venemous Tode Woulde God I were raked vnder the earthe And as touching our religion euen our consciences beare witnesse that we taste not such an inward swetenesse in the profession therof as we vnderstand the gospellers to taste in theyr religion Yea to say the truthe we maintaine we wote not what rather of will then of knowledge But what then Rather then I wil yelde vnto them I wil beg my bread So Palmer bequeathed him selfe to the wide world and I passed ouer into Normandie At my returne into England againe my chance was to mete Palmer in Paules where a Roode was set vp This our meeting was in the beginning of Quene Maries raigne and our miserable departing not long before the ende of K. Edwardes daies Then after oure greting thus said Palmer Bullingham is this our God for whoÌ„ we haue smarted No Palmer quod I it is an image of him An Image quod he I tel thee plainly BullinghaÌ„ Ihon Caluin whose institutions I haue perused sith our departure telleth me plainly by Gods word that it is an idoll and that the Pope is Antichrist and his clergy the filthy sinke hole of hel and now I beleue it For I feele it sensibly O that God had reuealed these matters vnto me in times past I woulde haue bequeathed this Romish religion or rather irreligion to the Deuill of hell froÌ„ whence it came Beleue them not Bullingham I will rather haue these knees pared of then I will kneele to yonder Iacknapes meaning the rode God helpe me I am borne to trouble and aduersitie in this worlde Well Palmer sayd I is the winde in that corner with you I warrant you it will blow you to lâ—tle ease at the end I wil neuer haue to do with you agayne So I left Palmer walking in Paules who thorow the element of fier is exalted aboue the elementes where eternall rest is prepared for persecuted Martyrs Thus much is true and let it be knowen that I Bullingham affirme it to be true More I haue not to saye In these wordes and deedes it appeareth that God had elected him From Bridgewater Aprill 26. Anno. 1562. By me Iohn Bullingham When he was by the visiters restored to his Colledge although he began some thing to sauor and taste of Gods truthe by conference and company of certaine godly and zealous men abroade in time of his expulsion specially at the house of sir Frances Knowls yet was he not throughly perswaded but in most poyntes continued for a while either blinde or els doubtfull Neither could he chuse but vtter himself in priuate reasoning from time to time both in what poyntes he was fully resolued and also of what poynts he doubted For such was his nature alway both in Papistrie and in the Gospell vtterly to detest all dissimulation in so much that by the meanes of his plainnes and for that he could not flatter he suffred much woe both in K. Edwards and also in Quene Maries time Wheras hee mighte at the first haue liued in
a sufficient witnes what we may iudge of all the rest of the body For certes my brethren the thing is not to be dissembled that cannot be hidden We applieng our selues to those most filthy tymes haue most shamefully yelded like faint harted Cowards which had not the stomackes to sustaine the aduersities of pouerty banishment and death Which in our liuyng and conuersatioÌ„ kept neither the constancy taught vs by philosophy nor yet the patience taught vs by holye scripture which haue done all things at the commaundement of others And therefore that which the Poete although in another sence hath trimly spoken may well be thought to haue bene truly prophesied vpon vs. The tymes and seasons changed be And changed in the same are we Diuers of them that were of a pure and sincere iudgement as conceruyng religion beyng driuen from hence distroubled the rest that remained tasted and felt of the inhumanity of them in whose hands the authoritie of doing things here consisted although to say the truth I haue vsed a gentler terme then behooued For it is not to bee accompted inhumanitie but rather immanitie beastly cruelty the which when they had spent all kynds of tormeÌ„ts and punishments vpon the quicke when they had cruelly taken from such as constantly perseuered life from others riches honors and all hope of promotion yet they coulde not be so satisfied but that incensed and stirred with a greter fury it began to outrage euen agaynst the dead Therfore where as in euery singuler place was executed a singular kynd of cruelty in so much that there was no kynd of cruelnes that could be deuised but it was put in vre in one place or other this was proper or peculiar to Cambridge to exercise the cruelty vppon the dead which in other places was extended but to the quicke Oxford burnt vp the right reuerend fathers Cranmer Ridley and Latymer the noble witnesses of the cleare light of the Gospell Moreouer at London perished these two lanternes of light Rogers and Bradford In whome it is hard to say whether there were more force of eloquence and vtterance in preaching or more holynes of lyfe and conuersation Many other without number both here and in other places were consumed to ashes for bearyng record of the truth For what City is there that hath not flamed I saye not with burning of houses and buildings but with burnyng of holy bodies But Cambridge after there were no more left alyue vpon whom they might spue out their bitter poyson played the mad Bedlem against the dead The dead men whose liuyng no man was able to finde faulte with whose doctrine no man was able to reprooue were by false and slanderous accusers indited contrary to the lawes of God and man sued in the law condemned their sepulchres violated and broken vp their carcasses pulled out and burnt with fire A thyng surely incredible if wee had not seene it with our eyes and a thing that hath not lightly bene heard of But the haynousnes of this wicked act was spred abroad as a common talke in euery mans mouth and was blowen and dispersed through all Christendome Bucer by the excellency of hys wit and doctrine knowen to all men of our countreymen in maner craued of many others intreated sent for to the intent he might instruct our Cambridge men in the sincere doctrine of the christen religion beyng spent with age and hys strength vtterly decayed forsooke his owne countrey refused not the tediousnesse of the long iourney was not afrayd to aduenture hymselfe vpon the sea but had more regard of the dilatyng and amplifieng of the Church of Christ than of all other thyngs So in conclusion he came euery man receyued and welcommed hym afterward he liued in such wyse as it might appeare he came not hither for his owne sake but for ours For he sought not to driue away the sicknesse that he had taken by the troublesome trauaile of his long iourney and albeit his strength were weakened appalled yet he regarded not the recouery of hys health but put hymselfe to immoderate labour and intollerable payne onely to teach and instruct vs. And yet toward this so noble and worthy a person while he lyued were shewed all the tokens of humanitie and gentlenesse reuerence and curtesy that could be and when he was dead the most horrible crueltie and spight that might be imagined For what can be so commendable as to grant vnto the liuyng house and a bidyng place and to the dead burial Or what is he that will find in his heart to geue entertainement to cherish that person in his house with all kynde of gentlenes that he can deuise vpon whom he could not vouchsafe to bestow buriall when he is dead Agayne what an inconstancy is it with great solemnity and with much aduauncement and commendation of his vertues to bury a man honourably and anone after to breake vp his tomb and pull him out spitefully and wrongfully to slander him beyng deade who duryng his lyfe tyme alway deserued prayse All these things haue happened vnto Bucer who whilest hee lyued had free accesse into the most gorgeous buildyngs and stately pallaces of the greatest Princes when he was dead could not be suffred to enioy so muche as his poore graue Who beyng layd in the ground nobly to his eternall fame was afterward to hys vtter defacing spightfully taken vp and burned The which thynges albeit they did no harme to the dead for the deade carcasses feele no payne neyther doth the fame of godly persons depend vpon the report of vulgar people and the lyght rumours of men but vpon the rightfull censure iust iudgement of God yet it reprooueth an extreme cruelnesse and vnsatiable desire of reuengemeÌ„t in them which offer such vtter wrong to the dead These persons therefore whome they haue pulled out of their graues and burned I beleue if they had bene alyue they would haue cast out of house and home they would haue driuen out of all mens company and in the ende with most cruell tormentes haue torne them in peeces beyng neuerthelesse Alientes beyng Straungers and beyng also fetched hether by vs oute of such a countrey where they not onely needed not to feare any punishment but contrary wise were alwayes had in much reputation as well among the noble and honourable as also among the vulgare and common people But yet how much more gentle then these men was Byshop Gardiner otherwyse an earnest defender of the Popishe doctrine Who agaynst his owne countreymen let passe no crueltie wherby he might extinguish with fâ—re sword the light of the Gospell and yet he spared Forreiners because the right of them is so holye that there was neuer nation so barbarous that would violate the same For when he had in his power the renowmed Clearke Peter Martyr then teachyng at Oxford he would not kepe hym to punish hym but as I haue heard reported when hee
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
deede these be the wordes of S. Paule Who so eateth of this bread and drinketh of this cuppe vnworthely eateth and drinketh his owne damnation because hee maketh no difference of the Lordes body that is because hee presumeth to eat the sacrament of the Lordes body without sayth making no difference betwixt the sacrament and other bread and drynke And that is S. Paules meaning and not that any man doth or can eate the body of Christ vnworthely For who soeuer eateth the body of christ hath euerlasting life as is aforesayd in the 6. of Iohn With which wordes one came from them to come to dinner in all the hast Gage I am sory I woulde fayne heare more of this talke but we shall haue an other day wel inough Lang. Nay M. Gage I will neuer talke with him more for he is the vnreasonablest man that euer I talked wyth in all my life Wood. Then M. Gage put of hys capp and desired hym that he would not refuse to talk with me and that it might not bee greeuous to hym For he sayde wee wyll seeke al the meanes possible to make him an honest man and to keepe him from burning if we coulde For if my brother and I had not bene he had bene burned ere this tyme. Thē there was great curtisie betwixt them Lang. Sir for your sake for my mayster your brothers sakes and for his fathers sake and other of his fryendes sakes that haue spoken to me many tymes with weeping teares I will doe the best to hym that I can but for no loue nor fauour that I beare to him I tell you truth Gage Woodman you heare what M.D. sayth When wyl you come agayne Wood. Euen when you will send for me For I am a prysoner and cannot come when I woulde Or if I shoulde desire to come it will cost me money and I haue none to geue but if you send for me it shall cost me none Gage Well I will send for you on Friday or Saterdaye at the farthest for to morow I must ride forth of towne I would fayne heare your talke Wood. Sir I would be very glad you should heare oure talke alway and I trust in God you shall heare me say no thing but the word of God shall be my warrant So M. Gage tooke his leaue and went his way to his lodgyng which was right in my way as I went vnto prisonward agayne and when hee came without my Lorde Mountagues gates there we met with one Hode of Buxted a Smith Then sayd M. Gage Gage Woodman I had forgot one thing that Hode hath brought me in remembraunce of as soone as I saw hym for hee heard when the tale was tolde me Gage Hode did not you heare when Smith of Framfield tolde me that hee sawe Woodman abroad in the Cittie at libertie Hoode Yea forsooth that I did Gage Yea surely and I was very glad for I had wel hoped you had bene conformable But I heard otherwise afterward agayne that you had leaue of the keeper to go abroad and speake openly in the streetes as you went vpp and downe Wood. In deede so the Marshall told me to day But in deed I was neuer abroad since I came to prison but whē I was sent for and in deede the same time I was abroad with my keeper comming from the Bysh. and as I was comming euen not farre from the Marshalsey I saw goodman Smith stād in a Wayne vnlading of Cheese I asked him how he did euen as I went by and neuer stayed for the matter and therupon it did rise So I departed frō them with my keeper to the Marshalsea agayne where I now am mery I prayse God therefore as a sheepe appoynted to be slayne * The fourthe examination of Richard Woodman had before the Byshop of Winchester the Byshop of Rochester and a certayn Doctour with diuers other Priests and Gentlemen the xxv day of May. Anno. 1557. Woodman I Was fet from the Marshalsea to the sayd Byshops and Priestes sitting in S. Georges Churche in Southwark by one of the Marshals men and one of the Sheriffes mē When I came before them and had done my duty to them as nigh as I could then sayd the Bishop of Winchester Winchester What is your name Wood. My name is Richard Woodman forsooth Winchester Ah Woodman you were taken and apprehended for heresie about a three yeares agone and were sente to prison in the kinges Bench and there remayned a long time Mine olde Lorde of Chichester being a learned famous man well knowne in this realme of England and almost throughout all Christendome I think came to prison to you and there and at other places called you before him diuers times trauayling and perswading with you many wayes because hee was your Ordinary to plucke you from your heresies that you held but he coulde by no meanes aduertise you Wherupon you were deliuered to the Commissioners and they could do no good with you neyther Then they sent you vnto my Lord of Lond. My Lorde of Lond. calling you before him diuers times labour was made vnto him of your frendes that you might be released My Lord hauing a good hope in you that you woulde become an honest man because he had heard so of you in tymes past yea you your selfe promising him that you would go home and recant your heresies that you held deliuered you sending also a letter of your recantation to the Commissary that he should see it done But as soone as you were out of his hands you were as bad as euer you were would neuer fulfill your promise but haue hid your selfe in the woodes Bushes Dennes Caues and thus haue continued euer since til it was now of late Thē the Sheriffe of that Shyre being a worshipfull man hearing thereof sent certayn of his mē took you in a wood so caried you to his house I cannot tell his name What is your Sheriffes name Wood. Forsooth his name is sir Edward Gage Winc. Well you were apprehended for heresie and beyng at M. Gages three weekes or more yee were gentlye entreated there he and other Gentlemen perswading wyth you diuers tymes little preuayled Then you appealed to the Bishop of Chichester that now is The Sheriffe like a worshipfull man sent you to him and he hath trauelled with you and other also can do no good with you whereupon we haue sent for you Wood. Then I spake to him For I thought he would be long before hee woulde make an end I thought hee was a yeare in telling of those lyes that he had told there agaynst me already Yea I kept silence from good wordes but it was great payne and griefe vnto me as Dauid sayd At length the fire was so kindled within my hart that I could not chuse but speake with my tongue for I feared least any of the company shoulde haue departed or
these examinations thus had and commensed betwene Richard Woodman and the Bishops he was as is afore told iudged by sentence of cōdēnation and so depriued of his life with whom also was burned 9. other to wit fiue men and foure women which were takē not past two or three dayes before theyr iudgement The names of all which being also before expressed here agayne folow in this order Richard Woodman George Steuēs William Maynard Alexander Hosman his seruant Thomasine a Wood his mayde Margerye Moris Iames Moris her sonne Denis Burgis Ashdownes wife Groues wife These persons here aboue named and blessed martyrs were put to death at Lewes the xxij of Iune ¶ The burning of x. Martyrs at Lewes Of the which number the viij last were apprehend as is sayd either the same daye or the second or third day before and so with the sayd Woodman and Steuēs were together committed to the fire in which space no writ could come downe from London to the Iustices for theyr burning Wherfore what is to be said to such Iustices or what reckoning they wil make to God and to the lawes of this Realme I referre that to them that haue to do in the matter The like whereof is to be found also of other Iustices who without any lawfull writte of discharge or order of law haue vnlawfully and disorderly burnt the seruantes of Christ whhose bloud the lawe both may and also ought to reuenge especially at Salisbury and also at Canterbury and Garnesey But concerning these matters though mans law do wincke or rather sleep at them yet they shall be sure Gods law wil find such murderers out at length I pray God the doers may repent betime ¶ One Ambrose dyed in Maydstone prison AFter these x. aboue named burnt at Lewes aboute the same time and moneth one Ambrose dyed in Maydstone prison who els should haue bene burned in the like cause and quarell as the other were The condemnation and Martyrdome of Richard Lush IN the Registers of Gilbert Bishop of Bathe Welles I finde a certificate made to K. Philip and Q. Mary of one Richard Lush there condemned geuen to the secular power to be burned for the cause of heresy whose affirmations in the sayde certificate he expressed in tenour and effect as foloweth FIrst for denying the verity of the body bloud of christ in the Sacrament of the Aultar 2 Item for denying auricular confessiō to be made to the Priest 3 Item for affirming onely to be three sacramēts to wit of baptisme of the supper and of matrimony 4 Item for refusing to call the Lordes Supper by the name of the Sacrament of the aulter 5 Item for denying Purgatory and that prayer almes profite not the dead 6 Item that Images are not to be suffered in the church and that all that kneele to Images at the Church be Idolators 7 Item that they which were burnt of late for religiō died Gods seruants and good Martyrs 8 Item for condemning the single life of Priestes and other votaries 9. Item for denying the vniuersall and catholicke church meaning belike the Church of Rome For these assertions as there are expressed he was cōdemned and committed to the Sheriffes and also a certificat directed by the Bishop aforesayd to the king and Q. Whereby we haue apparantly to vnderstand that the said Richard Lush thus condemned by Bishop Borne was there burnt and executed vnlesse peraduenture in the mean season he dyed or was made away in the prison wherof I haue no certeinty to expresse A note of Iohn Hullier Minister and Martyr burned at Cambridge COncerning the story of Iohn Hullier Martyr partly mentioned before pag. 1864. for the more ful declaratiō of the death and martirdome of that good man because the story is but rawly and imperfectly touched before for the more perfetting thereof I thought thereunto to adde that which since hath come to my hand as foloweth First Iohn Hullier was brought vp at Eaton colledge and after according to the foūdation of that house for that he was ripe for the vniuersitye he was elected scholer in the kinges colledge where also not tarying full the 3. yeares of probation before he was felow of the Colledge he after a litle season was one of the x. Conductes in the kinges colledge which was an 1539. Then at length in processe of time he came to be Curate of Babrame 3. miles from Cābridge and so went afterward to Linne where he hauing diuers conflictes with the papistes was from thence caried to Ely to D. Thuriby then bishop there who after diuers examinations sent him to Cambridge Castle where he remayned but a while From thence he was conueyed to the town prison cōmonly called the Tolboth lying there almost a quarter of a yere while at lēgth he was cited to appeare at great S. Maries on Palmsonday euē before diuers Doctors both Diuines Lawyers amongest whō was chiefest Doctor Shaxton also Doct. Young D. Sedgewike Doct. Scot Mitch and others Where after examination had for that he would not recant he was first condemned the sentence being read by D. Fuller Then consequētly he was disgraded after their popish maner with scraping crowne and handes When they had disgraded him he sayd cherefully this is the ioyfullest day that euer I saw and I thank ye all that ye haue deliuered and lightened me of all this paltry In the meane time whilest it was doyng one standing by asked Hullier what book he had in his hand Who aunswered a testamēt Wherat this man in a rage tooke it and threw it violently frō him Thē was he geuen ouer to the secular powers Brasey being Maior who carying him to prison agayne took from him all his bookes writinges papers On Maundy Thursday comming to the stake he exhorted the people to pray for him after holding his peace and praying to himselfe one spake to him saying the Lord strenthē thee Wherat a Sergeant named Brisley stayed bad him hold his toung or els he should repent it Neuerthelesse Hullier answered and sayd either thus or very like the effect was all one frende I truste that as God hath hitherto begon so also he will strengthen me finish his work vpō me I am bidden to a Maundy whether I trust to goe there to be shortly God hath layd the foundation and I by his ayd will end it Then goyng to a stoole prepared for hym to sit on to haue his hosen plucked of he desired the people to pray for him agayne and also to beare witnesse that he dyed in the right faith and that he would seale it with his bloud certifying them that he dyed in a iust cause and for the testimony of the verity and truth that there was no other rocke but Iesus Christ to builde vpon vnder whose banner he fought and whose souldiour he was and yet speaking he turned
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
did preuayle A practise of Prelates to conuey their owne proclamations vnder the kinges name and authoritye He meaneth of the Pope which went about to driue K. Henry out of his kingdome and that not without some adherentes nere about the king The cause of insurrections is falsly layed vpon English bookes but rather is to be lyed vpon the Popes pardoÌ„s Extortioners Bribers theeues be the greatest enemyes to the Gospell to be in Englishe The froward lyfe of the Gospellers is not to be layd to the Gospel Lacke of good Curates is the cause of all mischiefe in the Realme 〈…〉 to Gods word By Nathan we may learne not 〈…〉 to call 〈◊〉 our wâ—rdes when we 〈◊〉 Gods pleasure to 〈…〉 The Popes 〈◊〉 geuen to K. Henry Defender of the â—ayth no 〈◊〉 title for man The â—ayth of Christ is 〈…〉 by man 〈…〉 but 〈◊〉 Christ 〈…〉 〈…〉 of M. Latimer to the 〈◊〉 to be coâ—â—idered The heauenly courage of M. Latimer in discharging his conscience The King well pleased with the playnnes of M. Latimer Example for Bishops and alâ— good Pastors to follow Warning to Iustices of peace A letter of M. Latimer to a certayne gentleman i. God turne â—â— to good I refuse no iudgement Let vs accuse one another that one of vs may amend an other in the name of the Lord. Let iustice proceede in iudgement i. I cannot chuse but much alow such diligence i. And then will I gladly geue place confessing my fault humbly as one conquered with iust reasons As may wel appeaâ—e by his letter sent to the King before i. To rebuke the world of sinne i. Which thing vndoubtedly is the peculiar office of the holy ghost in the church of God so that it be practised by lawfull Preachers i. vnlesse perhaps to rebuke sinne sharpely be now to lacke all charitye friendship and truth M. Latimer flattereth no man i. Among al meÌ„ eyther frendes or enemyes according to Paules precept not esteemed of the children of this world hate you sayth he that which is euill and cleaue to that which is good And let vs not at any tyme for the fauour of men call good euill and euill good as the children of this world are commonly wont to doe as it is euery where to be seene Bolstring of falsehood and iniquitie Brother ought not to beare with brother to beare down right and truth especially being a Iustice. i. The Lord himselfe saying in the mouth of two or three c. i. Corrupte tenantes i. But God is yet aliue which seeth all and iudgeth iustly Were not here a good sorâ—e of Iustices trow you Iustices turned to Iugglers Partaking Iustices i. O good God i. Of a double nature sound corrupte That was full of Iustice This vnlesse it be restored abideth alwayes vniust bringing forth the fruites of wickednes one after an other i. Of which sorte we haue fewer amongest vs then I would i. To vicinity of bloud 〈◊〉 〈…〉 of 〈…〉 and 〈◊〉 also be 〈◊〉 aâ—â—ording to the 〈…〉 of their 〈…〉 wealth which tâ—ouble vs when they 〈◊〉 to â—elpe vs 〈◊〉 this 〈…〉 Vexation 〈◊〉 vnderstanding 〈◊〉 good O â—ord that thou hâ—mâ—â—eâ— me 1. After this 〈◊〉 bind 〈◊〉 Asses with â—riâ—le and sâ—aâ—le 〈◊〉 they approch not 〈◊〉 vnto thee 〈◊〉 will not such 〈◊〉 cause â—â—yther wil communicate with other mens 〈…〉 deteâ—â—ble pride 〈…〉 â— What is to oppresse to defraud your brother in his 〈◊〉 â— The sinne is not forgeuen except the thing be restored agayne that iâ— taken away i. Of thinges gotteÌ„ by fraude guile deceite as of thinges gotten by open theft and robbery Godly threates of M. Latimer to saue the soule of his friend M. Latimers Newyeares gift sent to K. Henry B. Ridley and M. Latimer brought forth to examination October 1. M. White B. of Lincolne M. Brokes B. of Glocester the Popes deputies The last examination of M. Ridley and M. Latimer The effect of the Cardinalls Commission sent downe to Oxford D. Ridley and M. Latimer ascited to appeare the last of September B. Ridley putteth on his cap at hearing of the Popes name The wordes of the Bishop of Lincolne to D. Ridley for not putting of his cappe Answere of D Ridley to the B of Lincolne D. Ridley reuerenceth the person of the Cardinall but not his Legacye D. Ridley oâ—eth no reuerence to the pope D. White Bishop of Lincolne replyeth agayne Putting of caps at the naming of the Pope D. Ridley answereth The vsurped supremacye of Rome defied D. Ridleys cap pluckâ—â— of perforce * Though the 〈◊〉 of 〈…〉 yet the doctrine 〈◊〉 Rome is straunge * * The words of D. Ridley falsly repoâ—ted The Bishop of Lincolne perswadeth D. Ridley 〈◊〉 tâ— the Popes Church Answere 〈◊〉 D. â—idley to the B. of Lincoâ—â—e â— Pointes 〈◊〉 in the B. of Lincolnes Oration 2 The sea of Rome conâ—â—med by old Doctours 3. D. Ridley once of the same sea The church not builded vpon Peter The church builded vpon faithâ— not vpon any person The wordes of Christ to Peterâ— Math· 16. expounded Fayth is the foundation of the Church Lineall discent of the Bishop of Rome Why the Bishops of Râ—me haue bene more esteemed then the Bishops of other cities The prerogatiue that the Doctours geue to the sea of Rome and for what cause The sea of Rome so long as it continued in sound doctrine was worthy to be reuerenced The Bishop of Rome proued to be Antichrist The place of S. Austen aunswered 4. Patriarches in the Church in Austines tyme. Countreys beyond the sea subiect to Rome how and in what respect Rome may be mother of churches and yet no supreme head of Churches D. Ridley falsly charged to preach transubstantiation at Paules Crosse. D. Ridley mistaken in his Sermon Lincolne againe replyeth D. Ridley agaynâ—â—â—â—swereth 〈◊〉 the wordâ— of Austen Lincolne returneth agayne to his oration * And why then do you alligate it to the city of Româ— 2. Powers of the keyes and of the sword England how subiect to the King and how to the Pope B. Ridley exhorted to submitte himselfe to the Pope Feare of punishment set before him * But that office you your selues haue assigned vnto them Aâ—â—were to D. Ridley to Lincolne * He meaneth in which no generall errour can be â—â—nally The church 〈◊〉 to no 〈◊〉 〈…〉 doe 〈◊〉 the Church to â—â—certayne place and that onely 〈◊〉 Rome The 〈…〉 bind the Church to no one 〈…〉 what Church to 〈…〉 infected with the Church of 〈◊〉 and 〈…〉 * Articles ioyntly and seuerally ministred to D. Ridley and M. Latymer by the Popes deputies B. Ridley examined vpon the Articles aforesayd The Catholicke promise fayre but they performe nothing The hie Priestes had not power to put Christ to death but they had power to commit him to Pilate neyther would they suffer him to abâ—solue Christ. D. WestoÌ„ shooteth his bolte The protestatioÌ„ of D. Ridley D. Ridley cannot be suffered to speake The reall
sixt examinatioÌ„ of Richard Woodman before the Byshop of Winchester diuers other in the Church of S. Mary Queryes Richard Woodman agayne refuseth Winchester to be his iudge Truth taken for heresie M. Roper Commissioner and witnes agaynst Woodman Woodmans hand writing brought in agaynst him Woodman first released and yet called to accompt agayne agaynst all good order Sacrament of the Aultar Woodman made an Anabaptist because he will not sweare before him that is not his Ordinary All truth is heresie with these men Woodmans confession of the Sacrament Mistically 1. Cor. 1. What is Mistically Woodman agayne appealeth to his Ordinaâ—â—â—lye M. Christopherson B. of Chichester his Ordinaâ—â— not yet consecrated Woodman for hiâ— feruent speach rebuked This fatte Priest well seene in the Scriptures Ephes 1. Iesus Christ onely Sauiour of 〈◊〉 soule and not man Good woâ—â—eâ— not disallowed Phil. 2. The Archdeacon of Canterbury made Ordinary by the Cardinall to examine Richard Woodman Richard â—oodman â—â—alengeth 〈◊〉 Iudges 〈◊〉 â—e all 〈◊〉 coates 〈◊〉 chaungeâ—â—â—ges The free speach of Woodman 〈◊〉 the Byshops and Priestes Winchester about to read the Sentence Read in the first examination of Woodman pag. in the 2. edition 2176. No man can receiue the body of Christ vnworthely 1. Cor. 11. The place of S. Paule 1. Cor. 11. expounded What it meaneth to make no difference of the Lordes body Winchester readeth sentence against WoodmaÌ„ and cannot tell wherefore Richard Woodman condemned caryed to the Marshalsey being not suffered to speake Phil. 2. Math. 24. Math. 5. God asketh more theÌ„ the hart onely Iames. 2. Phil. 2 Math. 5. Rom. 10. Confessing with the mouth and beleeuing in hart must goe together Anno 1557. August Apoc. 1. Math. 18. Apoc. 13. Sclaunderers of the Gospell Luke 12. Math. 3. Math. 25. Luke 13. Luke 14. Math. 25. Math. 10. Math. 5. Richard Woodman vâ—xed of his own friends Iohn 10. 1. Iohn 4. The manifold troubles which Woodman hath passed through Woodmaâ— comforteâ—â— in his troâ—â—bles Luke 21. Math. 10. Experiencâ— of the Lorâ— to keepe promise with his people 1. Cor. 13. Certayne Iustices charged for burning of Christes people without any lawfull warrant oâ— writte Anno 1557. Iune Ambrose 〈…〉 〈◊〉 articles 〈…〉 this to the story of Iohn Hâ—â—lier â—artyr pag 〈…〉 â—â—ory of Iohn Hulâ—â—â—â— with 〈…〉 Iohn Hulâ—â—â—â— first 〈…〉 in the 〈◊〉 Colledge 〈…〉 Linne 〈…〉 Hâ—llier disgraded Brasey Mayor of Cambridge Brisley Sergeant persecutor Hulliars stedfast trust in God Hullier preparing himselfe to the stake Three notorious Papistes in Trinitye Colledge Boyes Proctour of Cambridge The Martyrdome of Iohn Hullier Bookes burned with Hullier The last wordes of Iohn Hullier at his death Papists of Cambridge forbid the people to pray for Hullier Referre this to Thomas Rede Martyr pag. 1807. Anno 1557. August Iuly 13. Simon Miller a Marchant Martyr The wordes of Simon Miller to the people The cause why Simon Miller was taken Simon Miller examined before Doctour Dunning Simon Millers confession espyed in his shoe Simon Miller dismissed to his house at Linne Simon Miller returneth agayn to his confession is condemned Elizabeth Cooper Martyr Elizabeth Cooper reuoketh her recantation in the open Church The Shrieffe agaynst his will enforced to lay handes vpon Elizabeth Cooper Elizabeth Cooâ—â—â— strengthned 〈◊〉 the stake by Simon Miller August 2. The Martyrdome of 10. godly Martyrs 5. men and 5. women at Colchester W. Mount Alice his wyfe Rose Allin her daughter Thomas Tye Priest a wicked Promoter A supplication of the persecutors to the L. Darcy Cruell persecutors Thomas Tye a false brother a bloudy persecutor Tyeâ— letter 〈◊〉 Biâ—hop Boner W. Simuell Iohn Baker W. Harries persecutors The taking of W. Munt his wyfe and Rose Allin their daughter Talke betweene Edmund Tyrrell and Rose Allin Tyrrell burneth Rose Allins hand The patience of the faythfull The deuill payeth the persecutors their wages Shee reuengeth not euill for euill Helene Ewring apprehendâ—â— the second tyme. Robert Maynard a great enemy to the Gospell William Bongeor Thomas Benolde W. Purcas condemned Agnes Siluerside condemned Helene Ewring condemned Elizabeth Folkes condemned A substanciall lye A reall lye D. Chadsey wept Elizabeth Folkes prayseth God at her owne condemnation Elizabeth Folkes prayeth for 〈…〉 Sleeping Maynard Elizabeth 〈◊〉 might haue eâ—caped and â—ould not W. Munt condemned â—â—hn Iohnâ—on condemâ—â—d Alice Munt â—ondemned Rose Allen. 〈◊〉 Allins answeres Rose Allin condemned W. Munt Alice his wyfe Rose Allin their daughter Iohn Iohnson burnt the same day at afternoone The age of these Tenne made the summe of 406. Iohn Thurston a confessor of Christ. August â— George Eagles Martyred The paynefull trauell of George Eagles Quo non mortalia pectora cogis auri sacâ—a fames Virg. Aeneid 1. George Eaâ—gles inditâ—ment Richard Potto Inâ—older at 〈◊〉 Cocke 〈◊〉 Chelmsâ—â—rd 〈◊〉 iust punishment 〈◊〉 a 〈◊〉 persecuâ—â—â— W Swallowes wyfe punished with the falling sicknes Gods iudgemeÌ„t vpon Richard Potto an other persecutor of George Eagles August 5. The examinatioÌ„ of Rich. Crashfield before DuÌ„ning Chauncellor of Norwich Sacrament of the Aultar An other examination of Richard Crashfield Worshiping of Images Confessiion to the Priest Playing on the Organes Pâ—ay 56. Luke 19. An other examination of Richard Crashfield The Popes Church taketh Christes office out of his hand Note here the ignorance of these Catholicke men in the Scriptures An other examinatioÌ„ of Richard Crashfield 1. Cor. 10. Vnbloudy Sacrifice of the Masse The Martyrdome of Richard Crashfield Anno. 1557. August 5. August 20. One Frâ—ar the sister of George Eagles â—urned at Rochester The story of Mistres Ioâ—ce â—ewes Martyr Mistres Lewes instructed by M. Iohn Glouer Mistres Lewes impâ—isoned Mistres Lewes a yeare in prison after her condeÌ„nation Anno 1557. September Mistres Lewes refuseth to be confessed of the Priestes Temptations of Mistres Lewes before her death and Martyrdome Ioyce Lewes comforted in he temptations Ioyce Lewes brought to the place of Martyrdome Her prayers Women put to pennaunce for pledging Ioyce â—ewes The Martyrdome of Mistres Ioyce Lewes September 17. The story of Rafe Allerton Rafe AllertoÌ„ attached Thomas Tâ—e Priest 〈…〉 Tâ—e examination of 〈◊〉 Allerton He meaneth belyke Bâ—neâ— and his fâ—lloâ—es 4. Esdr. 16. Three sortes of religion in England The place of Esdraâ— explaned Anno 1556. September Allâ—â—ton charged with his oâ—ne hand writing Syr Thomas Tye lately turned to his â—omeâ— thirsteth for bloud Allerton apprehended contrary to the lawes of the realme Allerton charged with Relaps Allerton brought agayne before Boner certaynâ— Lordes Transubstantiation Bishop Boners parable 〈◊〉 5. 〈…〉 Rafe Allerton Persecutours Information geuen agaynst Rafe Allerton by Syr Thomas Tye Priest a wicked 〈◊〉 4. Esdr. 16. A letter of Rafe Allerton Psal 37. Esay 59. A letter of Rafe Allerton Post scriptum Anno 1557. 〈◊〉 Examination of Iames Austoo Margery his wyfe Anno 1556. September Margery Austoo terrified in prison Examination of Richard Roth. A letter of Richard Roth.
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
friers and the studentes of Paris 328 Contention of the Archbyshoppes who should sit on the right hande of the Cardinall 228 Contention betwene the Friers of Fraunce the Prelates of Paris 392 Contention betweene Boner and Winchester 1089.1090 Contention betwene king Henry 1. Anselme Archbishop of Caūterbury about doing homage to the king 192 Contention betweene the Archb. of Caunterbury the Monkes about trifles 236.237.239 Contention betweene the Kyng of Englande and the Monkes of Caunterburye for choosing the Archbishop 238 Contention betwne the french king and king Iohn 255 Contention betweene the Pope and king Iohn about the consecrating of an Archb. 220.251.241 Contention betweene the Pope and Friderike the Emperour for the election and depriuation of Bishops 298. Contention of the Archb. of Cant. and Yorke who should sit on the right hand of th◠Cardinal 265 Contention and schisme in the popes church 272 Conspiracies of Pope Innocent against Frederike the Emperor 297. Concubines permitted of the Pope for money 862 Constantinople taken by the Turks 742 Conquests in England 171 Conradus Hager 390 Constantius his worthy commendations his fauour to the Christians 81 Constantinus Magnus borne in Englande .108 first christened Emperour his fauour to the christians 101.102.103 Constantine his donation prooued to be false .105 his liberalitie in geuing to the church .104 his liberalitie to schooles and pitie to the poore ibid. his graunt for the Popes supremacie prooued false .115 hee kisseth the woundes of them that suffered for Christes sake ibid. Constantines law for the Popes election suspected and examined 4 Constantinus imbracing christian bishops 781 Constantine writeth to Sapores in fauour of the Christians .99 his Epistle to his subiects in the East 102 Conuocation of S. Frideswide in Oxford 444 Conuocation in Paules in Londō 1410 Councel of Cloneshoe with the decrees there enacted 128 Councels of the Popes one burne an others decrees 146 Councel of Constance against Wicliffe his articles and bookes 449 Councell of Constance a sacrilegious councell 1150. Councell of the prelates of Prage agaynst the gospellers 589 Councell and the church aboue the Pope 671.672 674. Councell of Nice falsified by the Pope 4. Councels generall called by Emperours 1068 Councell at Thetford in England with the acts therof 125 Councels may and do erre 1117 Councell aboue the Pope 670. Councell of Basill dissolued 700 Councels called by the Emperors without the Pope 676 Councell of Nice constituted other bishops equall in authority to the Pope 10. Councel of Carthage .6.4 had great contention about the Popes supremacie 10.11.12 Councell wicked what harme it doth 68 Councell of Winchester 172. Councell of Laterane 168 Councell of Frankford 373. Councell of Pise 553 Councell of Brixia agaynst Pope Hildebrand 181 Councell of Ratisbone 865 Councell of priestes against Henry Sutphen 875 Councel of Laterane inuented trāsubstantiatiō and established the same for a true and infallible doctrine 1152.1149 Councell of London with the acts thereof 174 Councell of Trecas with the decrees of the same 196 Concilium Gangrense Constantinopolitanum 1135 Councell of Rome vnder Hildebrand against priests 1164 Councell of Winchester agaynste priests mariage 1167 Councels in the primitiue Churche concluded that none should appeale to Rome out of their owne prouinces 1055 Councell of Constance .593 Prelates there assembled ibid. their orders and decrees .593 they deny the communiō in both kynds .596 their outrage against Iohn Hus. 606 Concilium Lateranense 205 Councell of the nobles agaynst the bishop of Ely he is deposed clothed in womens apparell bayted of women complaineth of the K. and the nobles 247 Councell of Rhemes with the acts thereof 198. Councell of Laterane hatched the egge of transubstantiation 253 Councel of Constance decreed that the Pope should be subiect to the Councell 673 Councell of king Henry the 8. deuided in religion 1201 Councell of Rome where an Oule appeared before the Pope 592 Councell of Constance condemneth Iohn Hus burneth his bones 464. Councell of Basill with the determinations therof 668 Councell of Luserne with the constitutions thereof 867 Councels fathers and histories their testimonies agaynst Images 2130.2131 Cooe martyr his story and martirdome 1707.1708 Cope aunswered for reprouing this booke of Actes Monumentes 580.582.583 Cooper of Watsam in the Countye of Suffolke Carpenter falselye slaundered of certeyne wordes accused thereof arrayned condemned and put to death for the same by the bloudy Papistes 2099.2100 Cornelius a Romayne first baptised of all the Romaynes 20 Cornelius Martyr Byshoppe of Rome his story constancy accusatiō for writing to Cyprian his martyrdome 64.65.66 Cornelius Bongey Martyr 1714 Corneford Martyr his story and martyrdome 2053 Corne vpon the grounde tythed to the Pope 273 Cornemonger his trouble and persecution 642 Cornewall a Tanner murthered for the Gospell by the bloudsucking Papistes 1669 Corruption growne in the Church by much peace 76 Corpus Christi feaste inuented by whom 507.351 Coronation of Pope Felix the fifte 690 Cotes Bishop of Chester a cruell persecuter of Christ in his members 1565 Cotten martyr his story and martyrdome 2042 Couentry Martyrs 975 Couentry persecuted for the Gospell 776.777.778 Couētry how and by whom made free with libertyes aperteyning thereto 165 Cowle of S. Fraunces remitting the 4. part of penance 1001 Court of the pope translated to Auion in Fraunce 351 Court of the king aboue the Popes Court or Bishops consistory 473 Couerdale writ for into Englande by the king of Denmarke 1529 1530 Couering of the aulters 1404 Coxe a popishe Promoter sodenly dyed 2101 C R. Cranmer sent Ambassadour to dispute aboute the mariage of the king 1121. made Archb. of Canterbury ibid. Cranmer withstandeth the sixe articles in the Parliament house 1136 Cranmer with the Lady Iane arreigned of treason in the Guilde Hall Cranmer quit of treason .1418 Cranmer Ridley Latimer sent to Oxforde to dispute .1428 condemned all three together 1403. Cranmer charged wrōgfully with falsifying the Doctors and Fathers his answere in clearing of himselfe 2135 Cranmer Godfather to king Edward Lady Elizabeth 1054 Crampe ringes of Winchesters 1350 Craishfield Martyr his story examination condemnation and Martyrdome 2009.2010.2011 Cradle for Queene Maryes child with verses therupon 1597 Creame and oyle 53.60 Creed who brought into the masse 1402 Cressens a Philosopher procurer of Iustinus death 44 Crescentius Cardinall President of the Councell of Trent hys terrible and fearefull end 2106 2107 Crome committed to the Fleete 1467 Crowne of Englande not of suche great reuenewes as the Popes were out of the same 289.389 Croniclers reproued of errours in theyr Cronologies 577 Crompe his story 443 Crow miraculously preserued vpon the seas with his new Testament 1913 Crosse appeared to Cōstantine the great in the ayre 85 Crosse of golde borne before the Pope 137 Crosse how to be honored 567 Crosse not to be worshipped 85 Crosse bearing cause of great strife betwene the Arbishop of Caunterbury and the Archbishoppe of Yorke 227.228 Crokhay a Godly woman troubled
for her godly zeale to the truth detestatioÌ„ of papistry 2145.2146 Crosse in this life a token of Gods election .1652 oughte paciently to be borne of euery true Christian man .1835 what fruit it bringeth ibid. Crosbowmaker his story 1229. Creed not made al by the Apostles 684.685 Crosmans wife her trouble deliuery 2073 Cromwell his notable Story his rare commendation .1177 hys voyage to Rome with his actes there .1178 receiued into the Cardinalles seruice complayned of to the king made knight M. of the Roles and Earle of Essex .1179 he was a great suppressor of Abbeyes 1181. his Oration to the Byshoppes .1182 his curtesy to his olde frendes .1186 appreheÌ„ded and crimes laid agaynst him 1187. his death 1190 Cromwell the onely preferrer of Boner 1088 C V. Cup debarred in the administratioÌ„ of the Lordes supper 1778 Custome for woll raysed 388 Custome letteth Edwine to bee Christened 121 Custome and Ueritye a Dialogue betwene them 1388 Custome without truth agaynst truth what 121 Custome of sinne a perilous and daungerous matter 1932 Cuspinianus girdeth the pope 304 Cutbert Symson his story .2031 his fingers grated thorow wyth an arrow racked .2032 his visioÌ„ 2033. articles ministred agaynst him .2033 his martirdome 2034 Cutbert Archbishop of Caunterbury his synodall decrees 128 Cuthlake a Popish Saint .125 his lying miracles ibid. Cursse of the pope hurteth not but rather profiteth the godly 545.546 Cursing with booke bell and candle 202.1038 Curssinges of Papistes taken for great blessinges 1038 Curde Martyr burned at Northhampton 202â— C Y. Cyprian his Apollogy for the christians 68 Cyprian banished for the Gospell and writeth to the chrisâ—iaâ—s out of exile exhorting them to constancy in the trueth .66 his countrey and education he was elect Byshop of Carthage his modestye patience visions and moste constaunt Martyrdome for the truth of Christes Gospell .69 his Sentences 70 Cyprians diuers of that name 71 D. A. DAbney his trouble happy deliuerance 2071. Dale a popishe promoter eaten wyth lice 2101. Dale troubled for the gospels truth and dyed in prison 2045.2046 Dalaber his story 1195.1196.1197.1198 Damiâ—ta taken of the Christians 273.268 Damasus the 2. Pope 168. Damasus subdued of the Sarazens 737. Damlip persecuted in Calice .1223 his martyrdome 1229. Danes and their story 135. they inuade England ibid. Danes driuen froÌ„ Norfolke Chester and diuers other places .142 at the last expelled England 163. Danes by conspiracy slayne thorough out all England 161. Danes field at Merton 141. Dane gilt released 199. Dane gilt 160. Dante 's an Italian writer against the Pope 390. Dandalus submitteth himselfe for his crueltie 368. Daruell Gatheren a filthy idoll in Wales 1100. Daughter compelled to set fire to her father 774. Dangerfield and his wife theyr tragicall history 1953. Dauies a childe vnder 12. yeares of age condemned for the sixe articles and preserued 2073. Dauid of Wales 119. Dauid king of Scottes inuadeth England and is taken prisoner 386. Dauid beaten a persecutor his fearfull dâ—ath 1272. Dauids stocke feared of the Empyre of Rome .40.48 is sought for and murthered ibid. Day martyr his story 2037 D. E. Dead men excommunicate by the Pope 393. Death of Martyrs the life of the Gospell 1932. Death of Charles 9. frenche kyng with the Cardinall of Lorayne 2154. Death of Hus and Hierome of Prage reuenged 656. Death of king Lucius 107. Debnam hanged for taking downe Douer Court Roode 1031. Decius Emperoure a persecutor 59.60 Decius a tyraunt a cruell persecutor of poore Christians his death 66. Declaration of the preachers in prison 1469. Decretall Epistles confuted 58. Decree that no secular man should geue any spiritual liuing 169. Decree beginning ego Ludouicus proued false 5. Decrees of the councell of Basill godly 696. Decrees of Fabianus forged 60 Decrees of Anselme 194. Decrees of Laterane councell in Rome 230. Decree of Spyres resisted by the Protestantes 872. Decrees of Pope Urbanus 185. Dedication of Churches 53. Dedication of Churches 1404. Degradation of an archbishop wiâ—h the order and ridiculous manner thereof 2133.2134.2135 Degradation froÌ„ the order of deaconship subdeaconship Benet and Colet exorcising readership dorekeeper or sextonship 2134.2135 Degradation of Thom. Cranmer Archbishop of Canterbury 2133.2134.1883 Degradation ridiculous of the popes best maner 517. Degradation of M. Hooper 1768. Degradation popishe the manner thereof 879. Deicham why so called 115. Degrees in the Church distincted 21. Degrees of Mariage forbid by the Pope 859. Degrees prohibited by the lawes of God to mary in 1053 Defence of Richard Hunne against Syr Thomas More and Alanus Copus 811. Defence of the Lord Cobham agaynst Ala. Copus 568. Defence of M. Bilney agaynst sir Thomas More 1008.1009 Deposition concerning the murthering of Richard Hunne 810. Defence of Wickliffe by Ioh. Hus in Prage 451.452 Defence of the Garnesey story agaynst M. Harding 1946.1947 1948. Defender of the fayth no meete title for any man 1754. Defection of the Romish Church from the old fayth and church of Rome 23.29 Demaundes for the Papistes to aunswere vnto 17. Denyers returne agayne to theyr former profession 37. Denie Martyr hys story and martyrdome 1912. Denis Burgis Martyr his story 1983.1994 Denley martyr his story and martyrdome 1683.1684.1686.1688 Denton burned in his owne house 2103. Deposition agaynst M. Bilney 1000. Derifall his story and martyrdom 1914.1915.1916 Description of Lollardes Tower with the sondry kindes of tormentes therein 1703. Descension of Christ into hell 873 Deuotion without knowledge is hurtfull 1114. Deuill and the pope alike 1890. Deuenish martyr 2033.2034 Deuill tame his story 2108. D. I. Diadumenus Emperour 57. Dialogue betweene Tho. Bilney and frier Brusiard 1002. Dialogue betweene custome and truth 1388. Dicke Adams his confession of the truth at the gallows dehortation from papistry 2145 Didacy a crafty Fryer temptyng Iohn Hus. 600. Didimus a good christian souldier martyr preseruer of Theodora her chastitie 63. Diet of Norenberge 854. Difference betweene Byshoppes and Priestes how it is come 1066. Difference betweene the Churche of Rome that nowe is and the Churche of Rome that was 1.2.3.4.5.6.7.8.9.12.14.20.281.107 Difference betweene Priests and Monkes 150.1181 Difference betweene the Greeke Churche the Romayn church 286.287.186 Difference about the celebration of Easter 44.45.54 Difference betweene the law and the Gospell 26. Difference betweene Peter and the Pope 1120. Difference betweene Christes naturall body and the sacrament thereof 1145. Difference betweene the Papistes and the Protestantes in the reall presence of the Lordes supper 1761 Dignities ecclesiasticall in the haÌ„ds of strangers valued 429 Dighton murtherer of his Prince 728 Dionisius Corinthius an ecclesiasticall writer 53 Dionisius willed by God to flie persecution 62 Dionisius Areopagita hys booke de Hierarchia suspected 53 Dionisius bishop of Alexandria with others banished his story .72 his death 73 Dionisius bishop of AlexaÌ„dria writeth to Fabius 61 Dionisius Alexandrinus his Epistle to Germanus 62. Dines Martyr his story and martyrdome 2042 Dioclesian Emperor a tyrant raiser