FOXE'S BOOK OF MARTYRS
PART 6

329. THOMAS WHITTLE, BARTLET GREEN, JOHN TUDSON, JOHN WENT, THOMAS
BROWNE; ISABEL FOSTER, AND JOAN WARNE, ALIAS LASHFORD.

The story of seven martyrs suffering together at London, for the
testimony of Christ's gospel. January 27, Anno 1556.

Illustration: The Seven Martyrs at the Stake


     THE catholic prelates of the pope's band, being as yet not
satisfied with this their one year's bloody murdering of the
reverend, learned, and principal members of Christ's church,
(whereof there were now very few which either were not consumed by
most cruel fire, or else, for the avoiding of their popish rage,
compelled to fly their natural country,) continued still this next
year also, which was anno 1556, in no less cruelty towards the
poor, simple, and inferior sort of people, (I mean in degree,
though, God be praised, not in stedfastness,) having yet sometimes
amongst them such as were both learned and of good estimation, as
in continuance of this story shall appear. Wherefore, as the first
fruits thereof, to begin this year withal, about the twenty-
seventh day of January were burned in Smithfield at London these
seven persons hereafter following, to wit: Thomas Whittle, priest;
Bartlet Green, gentleman; John Tudson, artificer; John Went,
artificer; Thomas Browne; Isabel Foster, wife; Joan Warne, alias
Lashford, maid.

     All which seven, as they were burned together in one fire, so
were they likewise all upon one sort and form of articles
condemned in one day. Howbeit, forasmuch as the gifts of God in
them were diverse, (some more abounding in knowledge than others,)
their dealings withal were also diverse, as shall be more plainly
perceived in the discoursing of their several processes hereafter
following. And therefore for the better understanding hereof, I
will first, (by the leave of the Lord,) passing over their private
articles and examinations had at sundry times in the bishop's
house, set forth their general examinations in the public
consistory, upon the bishop's articles there ministered unto them;
with their answers also unto the same, according as they all
agreed after one manner and sort together, as here by the words
both of the articles, and their answers underwritten, may appear.

The form and words of Bonner's articles ministered to the seven
persons above-mentioned in his consistory, with their answers.

     And first, to behold the manner of speech in these bishops,
sitting in their majesty to terrify the ears of the simple withal,
let us hear the pontifical phrase of this bishop, beginning in
this sort:--

     "The within written articles, and every of them, and every
part and parcel of them, we Edmund, by the permission of God,
bishop of London, do object and minister to thee Thomas Whittle,
&c., of our mere office, for thy soul's health, and for the
reformation of thine offences and misdemeanours, monishing thee in
the virtue of obedience, and under the pains of both censures of
the church, and also of other pains of the law, to answer fully,
plainly, and truly to all the same.

     "1. First, that thou, N., hast firmly, stedfastly, and
constantly believed in times past, and so dost now believe at this
present, that there is here in earth a catholic church; in the
which catholic church the faith and religion of Christ is truly
professed, allowed, received, kept, and retained, of all faithful
and true Christian people.

     "2. Item, That thou, the said N., in times past hast also
believed, and so dost believe at this present, that there are in
the catholic church seven sacraments, instituted and ordained by
God, and by the consent of the holy church allowed, approved,
received, kept, and retained.

     "3. Item, That thou, the said N., was in times past baptized
in the faith of the said catholic church, professing by thy
godfathers and godmother, the faith and religion of Christ, and
the observation thereof, renouncing there the devil and all his
pomps and works; and was by the said sacrament of baptism
incorporate to the catholic church, and made a faithful member
thereof.

     "4. Item, That thou, the said N., coming to the age of
fourteen years, and so to the age of discretion, didst not depart
from the said profession and faith, nor didst mislike any part of
the same faith or doings; but didst, like a faithful Christian
person, abide and continue in all the same by the space of certain
years, ratifying and confirming all the same.

     "5. Item, That thou, the said N., notwithstanding the
premises, hast of late, (that is to say, within these two years
last past,) within the city and diocese of London, swerved at the
least way from some part of the said catholic faith and religion:
and amongst other things thou hast misliked and earnestly spoken
against the sacrifice of the mass, the sacrament of the altar, and
the unity of the church, railing and maligning the authority of
the see of Rome, and the faith observed in the same.

     "6. Item, That thou, the said N., hast heretofore refused,
and dost refuse at this present, to be reconciled again to the
unity of the church, not acknowledging and confessing the
authority of the said see of Rome to be lawful.

     "7. Item, That thou, the said N., misliking the sacrifice of
the mass, and the sacrament of the altar, hast refused to come to
thy parish church to hear mass, and to receive the said sacrament;
and hast also expressly said, that in the said sacrament of the
altar, there is not the very body and blood of our Saviour Christ,
really, substantially, and truly; but hast affirmed expressly,
that the mass is idolatry and abomination, and that in the
sacrament of the altar there is none other substance, but only
material bread, and material wine, which are tokens of Christ's
body and blood only, and that the substance of Christ's body and
blood is in nowise in the said sacrament of the altar.

     "8. Item, That thou, the said N., being convented before
certain judges or commissioners for thy disorder herein, and being
found obstinate, wilful, and heady, wast by their commandment sent
unto me and my prison, to be examined by me, and process to be
made against thee for thy offence herein.

     "9. Item, That all and singular the premises have been and be
true and manifest, and thyself not only infamed and suspected
thereof, but also culpable therein; and by reason of the same,
than wast and art of the jurisdiction of me, Edmund, bishop of
London; and before me, according to the order of the
ecclesiastical laws, are to be convented: and also by me to be
punished and reformed."

     Here follow likewise their answers, in general, made to the
articles above rehearsed.
Answers to Bonner's articles.

     "And first, concerning the first article, on believing there
is a catholic church -- to the first article they, altogether
agreeing, affirmed the same to be true: John Tudson, and Thomas
Browne, further adding, that the Church of England, as it was at
that present used, was no part of the true catholic church.

     "Concerning the second article, that there be in the church
seven sacraments -- they answered, that they acknowledged but only
two sacraments in Christ's catholic church; that is to say,
baptism, and the supper of the Lord: John Went and Tudson
affirming, that the sacrament of the altar, as it is used, is an
idol, and no sacrament at all.

     "Concerning the third article, that they were first baptized
in the faith of the catholic church, professing by their
godfathers the profession of the same, &c. -- they all agreed, and
confessed it to be true, that they were baptized in the faith of
Christ, and of the church then taught; and afterward, during the
time of King Edward the Sixth, they, hearing the gospel preached,
and the truth opened, followed the order of the religion and
doctrine then used and set forth in the reign of the said King
Edward.

     "Concerning the fourth article, that they for the space of
certain years did ratify or allow, and not depart from any part of
the profession of the same church -- to this fourth article they
granted also and agreed: John Went adding moreover, that about
seven years past, he (then being about twenty years of age) began
to mislike certain things used in the Church of England, as the
ministration of the sacrament of the altar; likewise all the
ceremonies of the said church: and did likewise at that present
time mislike the same as they were used, although his godfathers
and godmother promised for him the contrary.

     "John Tudson added also in much like sort, and said, that
when he came to the years of discretion, that is, about nine years
past, (being about eighteen years of age,) he did mislike the
doctrine and religion then taught and set forth in the Church of
England, saving in King Edward's time, in whose time the gospel
was truly set forth. And further said, that the doctrine set forth
in the queen's reign was not agreeable to God's word, nor yet to
the true catholic church that Christ speaketh of.

     "Isabel Foster with other granted, adding likewise, and
saying to the said four articles, that she continued in the same
faith and religion which she was baptized in, after she came to
the years of discretion, as other common people did; howbeit,
blindly and without knowledge, till the reign of King Edward the
Sixth: at which time she, hearing the gospel truly preached and
opened to the people, received thereupon the faith and religion
then taught and set forth.

     "Concerning the fifth article, that they of late years have
swerved and gone away, misliked and spoken against the profession
of the same church, at least some part thereof, especially the
sacrifice of the mass, the sacrament of the altar, and the
authority of the Church of Rome -- they answered the same to be
true, according to the contents thereof: Thomas Whittle adding
moreover, that he had swerved and gone away, and not in whole, but
in part, not from the whole catholic church, but from the Church
of Rome, in speaking against the mass, the sacrifice thereof, and
the see of Rome.

     "Joan Lashford, (alias Joan Warne,) granting with the other
the said article, addeth moreover, that she never hitherto swerved
or went away, nor yet doth, from any part of Christ's catholic
faith and religion. But saith, that from the time she was eleven
years of age, she hath misliked the sacrifice of the mass, the
sacrament of the altar, and the authority of the see of Rome, with
the doctrine thereof, because they be against Christ's catholic
church, and the right faith of the same.

     "Bartlet Green, answering with the other to this article,
addeth and saith, that he swerved not from the catholic faith, but
only from the Church of Rome, &c.

     "Concerning the sixth article, that they refuse to be
reconciled to the unity of the said Church of Rome -- they answer
and confess the same to be true, rendering the cause thereof,
because (say they) the same church and doctrine, therein set forth
and taught, disagreeth from the unity of Christ's word, and the
true catholic faith, &c.

     "Whereunto Bartlet Green answered, that he is contented to be
reconciled to the unity of Christ's catholic church, but not of
the Church of Rome.

     "In like manner added also John Went.

     "Concerning the seventh article, that they refuse to come to
hear mass, and to receive the said sacrament, calling it an idol,
&c. -- they answer, and confess the contents thereof to be true,
giving withal the reason and cause of this their so doing: for
that the mass with the sacrament thereof, as it was then used and 
set forth in the Church of England, is dissonant to the word and
teaching of the people, &c.

     "John Went furthermore said, as concerning the mass, that he
believed no less but the mass, which he calleth the supper of the
Lord, as it is now used in the realm of England, is naught, full
of idolatry, and against God's word, so far as he seeth it.
Howbeit, he saith that since the queen's coronation, by chance he
hath been present where the mass hath been said, whereof he is
sorry.

     "Isabel Foster also, answering to the said articles, with the
other before, confessed moreover, that since Queen Mary's reign
she hath not heard mass, nor received the sacrament, but hath
refused to come in place where it was ministered: for she knoweth
no such sacrament to be. And being demanded of her belief in the
same, she saith, that there is but only material bread, and
material wine, and not the real substance of the body of Christ in
the same sacrament: for so she hath been taught to believe by the
preachers in the time of King Edward, whom she believeth to have
preached the truth in that behalf.

     "Concerning the eighth article, that they were sent by the
commissioners to the bishop to be examined and imprisoned -- they
grant the same and the contents thereof to be so: Thomas Whittle
adding and affirming, that the lord chancellor that then was sent
him up to the bishop there present.

     "Bartlet Green added, that he was sent up to the said bishop,
but for no offence herein articulate.

     "John Went said, that Dr. Story, Queen Mary's commissioner,
examined him upon the sacrament; and because be denied the real
presence, he [Dr. Story] presented this examinate to the bishop.

     "John Tudson likewise, examined by Master Cholmley and Dr.
Story, upon the same matters, and for not coming to the church,
and accused by the same, because he would not agree to them, was
sent to the bishop.

     "Thomas Browne also said, that he, for not coming to the
church of St. Bride's, was brought by the constable to the bishop,
&c.

     "Joan Warne confessed that she was sent by Dr. Story to the
bishop of London, about twelve weeks ago; since which time she
hath continued with the said bishop.

     "Concerning the ninth article -- they confess and say, that
as they believe the premises before by them confessed to be true,
so they deny not the same to be manifest, and that they be of the
jurisdiction of London."

     And thus having expressed their articles, with their answers
jointly made unto the same, it remaineth further more fully to
discourse the stories and handling of all the seven aforesaid
martyrs severally and particularly by themselves, first beginning
with Thomas Whittle.

The story of all these seven martyrs, particularly described, in
order here followeth; and first of Thomas Whittle, who, first
recanting, then returning again, with great constancy and
fortitude stood to the defence of Christ's doctrine against the
papists, to the fire.

     In the story of Master Philpot, mention was made before, of a
married priest, whom he found in the coal-house at his first
coming thither, in heaviness of mind and great sorrow, for
recanting the doctrine which he had taught in King Edward's days,
whose name was Thomas Whittle of Essex; and thus lieth his story.
This Thomas Whittle, after he had been expulsed from the place in
Essex where he served, went abroad where he might, now here and
there, as occasion was ministered, preaching and sowing the gospel
of Christ. At length being apprehended by one Edmund Alablaster,
in hope of reward and promotion, which he miserably gaped, he was
brought first as prisoner before the bishop of Winchester, who
then was fallen lately sick of his disease, whereof not long after
he died most strangely. But the apprehender for his proffered
service was highly checked and rated of the bishop, asking if
there were no man unto whom he might bring such rascals, but to
him: "Hence," quoth he, "out of my sight, thou varlet! what dost
thou trouble me with such matters? The greedy cormorant being thus
defeated of his desired prey, yet thinking to seek and hunt
further, carried his prisoner to the bishop of London, with whom
what an evil mess of handling this Whittle had, and how he was by
the bishop all-to beaten and buffeted about the face, by this his
own narration in a letter sent unto his friend, manifestly may
appear:--

     "Upon Thursday, which was the tenth of January, the bishop of
London sent for me, Thomas Whittle, minister, out of the porter's
lodge, where I had been all night, lying upon the earth, upon a
pallet, where I had as painful a night of sickness as ever I had,
God be thanked. And when I came before him, he talked with me many
things of the sacrament so grossly, as is not worthy to be
rehearsed. And amongst other things he asked me if I would have
come to mass that morning, if he had sent for me. Whereunto I
answered, that I would have come to him at his commandment, 'but
to your mass,' said I, 'I have small affection.' At which answer
he was displeased sore, and said, I should be fed with bread and
water. And as I followed him through the great hall, he turned
back and beat me with his fist, first on the one cheek, and then
on the other, as the sign of my beating did many days appear. And
then he led me into a little salt-house, where I had no straw nor
bed, but lay two nights on a table, and slept soundly, I thank
God.

     "Then, upon the Friday next after, I was brought to my Lord,
and he then gave me many fair words, and said he would be good to
me. And so he, going to Fulham, committed me to Dr. Harpsfield,
that he and I in that afternoon should commune together, and draw
out certain articles, whereunto if I would subscribe, I should be
dismissed. But Dr. Harpsfield sent not for me till night, and then
persuaded me very sore to forsake my opinions. I answered, I held
nothing but the truth, and therefore I could not so lightly turn
therefrom. So I thought I should at that time have had no more
ado: but he had made a certain bill, which the registrar pulled
out of his bosom, and read it. The bill indeed was very easily
made, and therefore more dangerous: for the effect thereof was, to
detest all errors and heresies against the sacrament of the altar,
and other sacraments, and to believe the faith of the catholic
church, and live accordingly."

     The copy of this bill here mentioned, if it please the gentle
reader to peruse, so as it came to our hands, we have hereunto
adjoined; written and conceived in their own words, as followeth
to be seen.

The bill of submission, offered to Thomas Whittle to subscribe
unto.

     "I, Thomas Whittle, priest, of the diocese of London,
acknowledge and confess with my mouth, agreeing with my heart
before you, reverend father in God, Edmund bishop of London, my
ordinary, that I do detest and abhor all manner of heresies and 
errors against the sacrament of the altar, or any of the
sacraments of the church, which heresies and errors have
heretofore been condemned in any wise by the catholic church: and
I do protest and declare by these presents, that I do both now
hold, and also intend by God's grace always hereafter to hold,
observe, and keep, in all points the catholic faith and belief of
Christ's church, according as this Church of England, being a
member of the said catholic church, doth now profess and keep; and
in nowise to swerve, decline, or go from the said faith, during my
natural life, submitting myself fully and wholly to you, reverend
father, my said ordinary, in all things concerning my reformation
and amendment at all times. -- In witness whereof I the said
Thomas Whittle, priest, have hereunto subscribed my name,
written," &c.

     "To this bill I did indeed set my hand, being much desired
and counselled so to do and the flesh being always desirous to
have liberty, I considered not thoroughly the inconvenience that
might come thereupon; and respite I desired to have had, but
earnestly they desired me to subscribe. Now when I had so done, I
had little joy thereof: for by and by my mind and conscience told
me by God's word that I had done evil, by such a sleighty means to
shake off the sweet cross of Christ: and yet it was not my
seeking, as God knoweth, but altogether came of them. Oh the
crafty subtlety of Satan in his members! Let every man that God
shall deliver into their hands, take good heed, and cleave fast to
Christ; for they will leave no corner of his conscience unsought,
but will attempt all guileful and subtle means to corrupt him, to
fall both from God and his truth. But yet let no man despair of
God's help, for Peter did fall and rise again. And David saith, A
righteous man, though he fall, he shall not be cast away: for the
Lord upholdeth him with his hand. For I, for my part, have felt my
infirmities, and yet have I found God's present help and comfort
in time of need, I thank him there-for.

     "The night after I had subscribed, I was sore grieved, and
for sorrow of conscience could not sleep. For in the deliverance
of my body out of bonds, which I might have had, I could find no 
joy nor comfort, but still was in my conscience tormented more and
more; being assured by God's Spirit and his word, that I, through
evil counsel and advisement, had done amiss. And both with
disquietness of mind, and with my other cruel handling, I was
sickly, lying upon the ground when the keeper came; and so I
desired him to pray Dr. Harpsfield to come to me, and so he did.

     "And when he came, and the registrar with him, I told him
that I was not well at ease; but especially I told him I was
grieved very much in my conscience and mind, because I had
subscribed. And I said that my conscience had so accused me,
through the just judgment of God and his word, that I had felt
hell in my conscience, and Satan ready to devour me: 'and
therefore I pray you, Master Harpsfield,' said I, 'let me have the
bill again, for I will not stand to it.' So he gently commanded it
to be fetched, and gave it me, and suffered me to put out my name,
whereof I was right glad when I had so done, although death should
follow. And hereby I had experience of God's providence and mercy
towards me, who trieth his people, and suffereth them to fall, but
not to be lost: for in the midst of this temptation and trouble,
he gave me warning of my deed, and also delivered me, his name be
praised for evermore, Amen.

     "Neither devil nor cruel tyrant can pluck any of Christ's
sheep out of his hand; of the which flock of Christ's sheep I
trust undoubtedly I am one, by means of his death and blood-
shedding, which shall at the last day stand at his right hand, and
receive with others his blessed benediction. And now, being
condemned to die, my conscience and mind, I praise God, are quiet
in Christ; and I, by his grace, am very well willing and content
to give over this body to the death, for the testimony of his
truth and pure religion, against antichrist and all his false
religion and doctrine. They that report otherwise of me, speak not
truly. And as for Fountain, I saw him not all this while.

     "By me, THOMAS WHITTLE, minister."

     Concerning the troubled mind of this godly man, and tearing
his name out of the bill, here followeth the report of the same,
written in the letters both of the said Harpsfield, and also of
Johnson the registrar, being then present thereat, and reporters
of the same unto the bishop, as in their letters hereto annexed is
to be seen.

The copy of Nicholas Harpsfield's letter, written to Bonner,
bishop of London, declaring how Thomas Whittle rent his
subscription out of the bishop's register.

     "Pleaseth your good Lordship to understand, that yesterday I
dined with my Lord of Exeter, who soon after my first coming to
him, asked me what news? I answered, none but good, that I had
heard. 'No!' saith he: 'why, it is a rumour in the city, that to-
morrow the queen's Grace will take her journey towards the king.'
I answered, that I thought it not to be any whit true, but an
invention of heretics. 'Yea, and further,' saith he, 'there is a
report made abroad of my Lord your master, that he is in
discomfort, and therefore will suffer no man to come unto him.'
When I heard thus much, I began to laugh, and to declare how
untrue this report was: so that my Lord (who before was very sad)
afterward knowing the truth, rejoiced much to hear that all was
well with your Lordship, and desired me to have his hearty
commendations to your Lordship.

     "One of my Lord Pembroke's retinue, a very handsome man, and,
as far as I can yet learn, a catholic, is a suitor to your
Lordship to have licence to erect a school; and the order which he
intendeth to use, is contained in this printed paper, which I send
herein enclosed to your Lordship. I would be glad, for my Lord of
Pembroke's sake, that he understood, that upon my motion your
Lordship were content he should teach as he intendeth. Master
Johnson and I have travailed with the priest, and he hath
subscribed his name to this draft which is herein enclosed, and
hath promised he will stand to the same before your Lordship.

     "When I had written thus much, suddenly came tidings to me,
that Jordanis conversus est retrorsum. Cluney coining to the
priest, found him lying prostrate, and groaning as though he
should have died forthwith. Then Cluney took him up, and set him
upon a stool, and came to me, and told me of this revel. It
chanced that Master Johnson was with me, and we went to this fond
heretic, and found him lying all along, holding his hands up, and
looking hypocritically towards heaven. I caused Thomas More and
Cluney to set him on the stool, and with much ado at length he
told me, that Satan had been with him in the night, and told him
that he was damned: and weeping he prayed Master Johnson and me,
to see the bill whereunto he subscribed; and when he saw it, he
tore out his name, e libro scilicet viventium. Methinketh by him,
he will needs burn a faggot, neither is there any other likelihood
of the young woman.

     "I have inquired of the two persons which sue to have a
licence to eat flesh. And the woman of Christ's church is indeed
very much diseased, and hath been long diseased, and she and her
husband both catholic: of the other, yet, I can learn nothing.  --
Thus Jesus evermore preserve your good Lordship, and my mistress
your Lordship's sister, with all yours. -- This present Saturday.

     "Your Lordship's most bounden servant,

     NICHOLAS HARPSFIELD "

Here followeth another letter of Robert Johnson, registrar,
touching Thomas Whittle, written to Bonner, bishop of London.

     "My bounden duty premised, pleaseth your Lordship to
understand, that this last Friday in the afternoon, Master
Archdeacon of London did diligently travail with Sir Thomas
Whittle. I being present, and perceiving his conformity, as
outwardly appeared, devised this submission, and he being content
therewith did subscribe the same. But now, this Saturday morning,
Master Archdeacon and I, upon Cluney's report, declaring that he
feigned himself to be distracted of his senses, went unto him, to
whom he declared that Satan in the night-time appeared unto him,
and said that he was damned, for that he had done against his
conscience in subscribing to the said submission; with other like
words, &c. And then Master Archdeacon, at his earnest request,
delivered unto him the submission. And thereupon the said Whittle
did tear out his subscription, made in the foot of the same, as
your Lordship shall perceive by the submission sent now unto your
Lordship by Master Archdeacon; wherewith the said Whittle was
somewhat quieted.

     "And as touching Joan Lashford, Master Archdeacon did
likewise travail with her, and showing her Sir Thomas's
submission, which I read unto her two times, demanded if she could
be content to make the like submission, and she desired respite
until this morning. And being now eftsoons demanded, in like wise
saith, that she will not make any thing in writing, nor put any
sign thereunto. Master Archdeacon and I intend this afternoon to
examine the said Sir Thomas upon articles: for as yet there doth
appear nothing in writing against him, as knoweth Almighty God,
who preserve your Lordship in prosperity long with honour to
endure! From London this Saturday,

     "By your Lordship's daily beads-man, and bounden servant,

     ROBERT JOHNSON."

The condemnation, martyrdom, and death of Thomas Whittle.
Illustration: The Examination of Thomas Whittle

     Concerning the words and answers of the said Thomas Whittle
at his last examination before the bishop, upon the fourteenth day
of January, the year above-expressed, Bonner, with other his
fellow Bonnerlings, sitting in his consistory at afternoon, first
called forth Thomas Whittle, with whom he began in effect as
followeth: "Because ye be a priest," saith he, "as I and other
bishops here be, and did receive the order of priesthood after the
right and form of the catholic church, ye shall not think but I
will minister justice as well unto you as unto others." And then
the said Bonner in further communication did charge him, that
whereas in ,times past he had said mass according to the order
then used, the same Whittle now of late had spoken and railed
against the same, saying that it was idolatry and abomination.
Whereunto Thomas Whittle answering again said, that at such time
as he so said mass, he was then ignorant, &c.: adding more over,
that the elevation of the sacrament at the mass, giveth occasion
of idolatry to them that be ignorant and unlearned.

     After this the bishop, making haste to the articles, (which
in all his examinations ever he harped upon, came to this
article,) "That thou wast in times past baptized in the faith of
the catholic church."

     To this the said Whittle inferred again, "I was baptized in
the faith of the catholic church, although I did forsake the
Church of Rome. And ye, my Lord, do call these heresies, that be
no heresies, and do charge me therewith as heresies; and ye ground
yourself upon that religion, which is not agreeable to God's
word," &c.

     Then the said victorious soldier and servant of our Saviour,
constant in the verity received and professed, was again
admonished, and with persuasions entreated by the bishop; who
because he would not agree unto the same, the bishop forthwith
proceeded, first to his actual degradation, that is, to unpriest
him of all his priestly trinkets and clerkly habit. The order and
manner of which their popish and most vain degradation, before, in
the story of Bishop Hooper, is to be seen. Then Whittle, in the
midst of the ceremonies, when he saw them so busy in degrading him
after their father the pope's pontifical fashion, said unto them,
"Paul and Titus had not so much ado with their priests and
bishops." And further, speaking to the bishop, he said unto him,
"My Lord, your religion standeth most with the Church of Rome, and
not with the catholic church of Christ."

     The bishop after this, according to his accustomed and formal
proceedings, assayed him yet again with words, rather than with
substantial arguments, to conform him to his religion: who then
denying so to do, said, "As for your religion, I cannot be
persuaded that it is according to God's word."

     The bishop then asked, what fault he found in the
administration of the sacrament of the altar.

     Whittle answered and said, "It is not used according to
Christ's institution, in that it is privately and not openly done:
and also for that it is ministered but in one kind to the lay
people, which is against Christ's ordinance. Further, Christ
commanded it not to be elevated nor adored: for the adoration and
elevation cannot be approved by Scripture."

     "Well," quoth Bonner, "my Lords here and other learned men
have showed great learning for thy conversion, wherefore if thou
wilt yet return to the faith and religion of the catholic church,
I will receive thee thereunto, and not commit thee to the secular
power," &c. To make short, Whittle, strengthened with the grace of
the Lord, stood strong and unmovable in that he had affirmed.
Wherefore the sentence being read, the next day following he was
committed to the secular power, and so, in few days after, brought
to the fire with the other six aforenamed, sealing up the
testimony of his doctrine with his blood, which he willingly and
cheerfully gave for the witness of the truth.

LETTERS OF THOMAS WHITTLE.

A letter to John Careless, prisoner in the King's Bench.

     "The peace of God in Christ be with you continually, dearly
beloved brother in Christ, with the assistance of God's grace and
Holy Spirit, to the working and performing of those things which
may comfort and edify his church (as ye daily do) to the glory of
his name, and the increase of your joy and solace of soul in this
life, and also your reward in heaven with Christ our Captain,
whose faithful soldier ye are, in the life to come, Amen.

     "I have greatly rejoiced, my dear heart, with thanks to God
for you, since I have heard of your faith and love which you bear
towards God and his saints, with a most godly ardent zeal to the
virtue of Christ's doctrine and religion, which I have heard by
the report of many, but specially by the declaring of that valiant
captain in Christ's church, that stout champion in God's cause,
that spectacle to the world, I mean our good brother Philpot, who
now lieth under the altar, and sweetly enjoyeth the promised
reward. And specially I and my condemned fellows give thanks to
God for your loving and comfortable letter in the deepness of our
trouble (after the flesh) sent unto us to the consolation of us
all, but most specially to me, most sinful miser, on mine own
behalf, but happy, I hope, through God's loving-kindness in Christ
showed unto me; who suffered me to faint and fail through human
infirmity, by the working of the arch-enemy in his sworn soldiers,
the bishops and priests. In whom so lively appeareth the very
visage and shape of Satan, that a man (if it were not prejudice to
God's word) might well affirm them to be devils incarnate, as I by
experience do speak. Wherefore, whoso shall for conscience-matters
come in their hands, had need of the wiliness of the serpent to
save his head, though it be with the wounding of his body, and to
take diligent heed how he consenteth to their wicked writings, or
setteth his hand to their conveyances.

     "So did they assault me and craftily tempt me to their wicked
ways, or at least to a denegation of my faith and true opinions,
though it were but by colour and dissimulation. And, alas,
something they did prevail. Not that I did any thing at all like
their opinions and false papistical religion, or else doubted of
the truth wherein I stand, but only the infirmity of the flesh
beguiled me, desiring liberty by an unlawful means: God lay it not
to my charge at that day! and so I heartily desire you to pray.
Howbeit, uncertain I am whether more profit came thereby: profit
to me, in that God suffered Satan to buffet me by his foresaid
minister of mischief, showing me mine infirmity, that I should not
boast nor rejoice in myself, but only in the Lord; who when he had
led me to hell in my conscience, through the respect of his
fearful judgments against me for my fearfulness, mistrust, and
crafty cloaking in such spiritual and weighty matters, (in the
which agony and distress I found this old verse true, Non patitur
ludum fama, fides, oculus,) yet he brought me from thence again to
the magnifying of his name, suspecting of flesh and blood, and
consolation of mine own soul; or else that I might feel disprofit
in offending the congregation of God, which peradventure will
rather adjudge my fall to come of doubtfulness in my doctrine and
religion, than of human imbecility.

     "Well, of the importune burden of a troubled conscience for
denying or dissembling the known verity, I by experience could say
very much more, which perhaps I will declare by writing, to the
warning of others, if God grant time: for now am I and my fellows
ready to go hence even for Christ's cause: God's name be praised,
who hath hereto called us. Pray, I pray you, that we may end our
course with joy, and at your appointed time you shall come after.
But as the Lord hath kept you, so will he preserve your life
still, to the intent you should labour (as you do) to appease and
convince these ungodly contentions and controversies, which now do
too much reign, brawling about terms to no edification. God is
dishonoured, the church disquieted, and occasion to speak evil of
the gospel ministered to our adversaries. But such is the subtlety
of Satan, that whom he cannot win with gross idolatry in open
religion, them he seeketh to corrupt and deceive in opinions, in a
private profession. But here I will abruptly leave, lest with my
rude and simple vein I should be tedious unto you, desiring you,
my loving brother, if it shall not seem grievous unto you, to
write unto me and my fellows yet once again, if you have leisure,
and we time to the same.

     "Provide me Master Philpot's nine examinations for a friend
of mine, and I shall pay you there-for, by the leave of Almighty
God our heavenly Father, who correcteth all his dear children in
this world, that they should not be damned with the world, and
trieth the faith of his saints through many tribulations, that 
being found constant to the end, he may crown his own gifts in
them, and in heaven highly reward them; whither I trust to go
before, looking for you to follow, my faithful friend, that we may
sing perpetual praise to our loving Lord God for victory over
Satan and sin, won for us by Jesus Christ, God and man, our only
and sufficient Saviour and Advocate, Amen. Farewell, and pray in
faith.

     "Yours, THOMAS WHITTLE, minister, and now condemned to die
for the gospel's sake, 1556, Jan. 21.

     "All my fellows salute you. Salute all our faithful brethren
with you."

To my dear friend and brother John Went, and other his prison
fellows in Lollards' Tower.

     "He that preserved Joseph prisoner in Egypt, fed Daniel in
the lions' den, and delivered Paul, Peter, and the apostles out of
prison, vouchsafe of his goodness to keep, feed, and deliver you,
my good brother Went, with the other our fellow soldiers your
prison-fellows, as may be most to his glory, to your consolation,
and the edification of his church.

     "I cannot but praise God most earnestly, when I hear of your
constancy in the faith, and joy in the cross of Christ, which you
now bear and suffer together, with many other good members of
Christ, which is a token that by Christ you are counted worthy the
kingdom of God, as Paul saith. And though the world counteth the
yoke and cross of Christ as a most pernicious and hurtful thing,
yet we which have tasted how friendly the Lord is, cannot but
rejoice in this persecution as touching ourselves; inasmuch as the
cause for the which we suffer is the Lord's cause and not ours, at
whose hand, if we endure to the end, we shall receive, through his
liberal promise in Christ, not only a great reward in heaven, but
also the kingdom of heaven itself, and also in the mean season be
sure to be defended and cared for, so that we shall lack no
necessary things, neither a hair of our heads shall perish without
his knowledge. O what is he that would mistrust, or not gladly
serve, so loving a Father? O how unhappy are they that forsake him
and put their trust in man! But how blessed are they that for his
love and for his holy word's sake, in these troublesome days, do
commit their souls and bodies into his hands with well doing,
counting it greater happiness and riches to suffer rebuke with
Christ and his church, than to enjoy the pleasures of this life
for a little short season! This cross that we now bear, hath been
common to all the faithful from Abel hitherto, and shall be to the
end; because the devil, having great wrath against God and his
Christ, cannot abide that he should for his manifold mercies be
lauded and magnified, and Christ to be taken and believed upon for
our only sufficient Redeemer, Saviour, and Advocate: and
therefore, because we will not deny Christ, nor dissemble with our
faith, but openly protest and profess the same before the world,
he seeketh by all means to stir up his wicked members, to
persecute and kill the bodies of the true Christians: as St. John
saith, The devil shall cast some of you into prison. And David
saith, I believed, and therefore have I spoken, but I was sore
troubled. This notwithstanding, go forward, dear brethren, as ye
have begun, to fight the Lord's battle, considering Christ the
Captain of your war, who will both fight for you, give you
victory, and also highly reward your pains. Consider to your
comfort the notable and chief shepherds and soldiers of Christ,
which are gone before us in these days; I mean those learned and
godly bishops, doctors, and other ministers of God's word, whose
faith and examples we that be inferiors ought to follow, as St.
Paul saith: Remember them that have declared unto you the word of
God, the end of whose conversation see that ye look upon, and
follow their faith. The grace and blessing of God, with the
ministry of his holy angels, be with you for ever; Amen. All my
prison-fellows greet you.

     "From the coal-house, this fourth of December; by your poor
brother Thomas Whittle, an unworthy minister of Christ, now his
prisoner for the gospel's sake. Amen."

To all the true professors and lovers of God's holy gospel within
the city of London.

     "The same faith for the which Abraham was counted righteous,
and Mary blessed, the Lord God increase and make stable in your
hearts, my dear and faithful brethren and sisters of London, for
ever and ever; Amen.

     "Dearly beloved, be not troubled in this heat which is now
come amongst you to try you, as though some strange thing had
happened unto you, but rejoice inasmuch as ye are partakers of
Christ's passion; that when his glory appeareth, ye may be merry
and glad, &c. Out of these words of St. Peter, I gather most
specially these four notes. First, that persecution happeneth to
Christ's church for their trial, that is, for the probation and
proof of their faith. Which faith, like as it is known with God in
the depth of our hearts, so will he have it made manifest to the
whole world through persecution; that so it may evidently appear
that he hath such a church and people upon earth, which so
trusteth in him and feareth his holy name, that no kind of
persecution, pains, nor death, shall be able to separate them from
the love of him. And thus was Abraham tried and Job tempted, that
their faith, which before lay hid almost in their hearts, might be
made known to the whole world to be so stedfast and strong, that
neither the devil, natural love, nor any other enemy, could be
able to bereave them thereof. Whereby also God was to be
magnified, who hath tried his people by many tribulations, and
also standeth by them in the midst of their troubles, to deliver
them by life or death as he seeth best: like as he assisted Lot,
and delivered him out of his enemies' hands; Joseph out of the
hands of his brethren and out of prison; Paul from his enemies in
Damascus; and the apostles out of the stocks and prison.

     "These with many more he delivered to life; and also he
delivered Abel, Eleazar, Stephen, and John Baptist, with many
others, by death, and hath also by the trial of their faith made
them good presidents, and examples to us and all that come after,
to suffer affliction in the like cause; as St. James saith, Take,
my brethren, saith he, the prophets for an ensample of suffering
adversity and of long patience, which spake unto you in the name
of the Lord. Behold, we count them happy which endure. Ye have
heard of the patience of Job, and have known what end the Lord
made with him, for the Lord is very pitiful and merciful. Also the
Lord trieth us, to let us see our own hearts and thoughts, that no
hypocrisy nor ambition deceive us, and that the strong in Christ
may pray that he fall not, but endure to the end; and that those
that fall through fearful infirmity, might speedily repent and
rise again with Peter, and also that the weak ones might bewail
their weakness, and cry with David, Have mercy upon me, O Lord,
for I am weak. O Lord, heal me, for all my bones are vexed.

     "Of this opening of the heart by persecution, spake holy
Simeon to Mary, Christ's mother, when he said, The sword (that is,
the cross of persecution) shall pierce thy soul, that the thoughts
of many hearts may be opened. For like as a king that should go to
battle, is compelled to look in his coffers what treasure he hath,
and also what number and puissance of men and weapons he hath, so
that if he himself be unready and unarmed to bicker with his
enemy, he surceaseth and taketh truce for a time: even so we, by
persecutions, have our hearts opened, that we may look therein to
see what faith in Christ we have, and what strength to withstand
the enemies, and to bear the cross, that if we be rich in these
treasures, we might rejoice, and valiantly go to battle; or if we
want these things, we might with all speed cry and call upon him
which giveth all good gifts to those that ask them. Item, the
cross trieth the good people from the bad, the faithful from the
worldlings and hypocrites, and also cleanseth and scoureth the
faithful hearts from all corruption and filthiness both of the
flesh and the spirit. And even as iron, except it be often
scoured, will soon wax rusty; so except our sinful hearts and
flesh be often scoured with the whetstone of the cross, they will
soon corrupt and overgrow with the rust of all filthiness and sin.
And therefore it is meet and good for us, as the wise man saith,
that as gold and silver is tried in the fire, so should the hearts
of acceptable men be tried in the furnace of adversity. Abide the
trial, dear friends, that ye may obtain the crown of life. Fight
manfully in this the Lord's cause, that ye may obtain a glorious
victory here, and receive a great reward in heaven hereafter.

     "As ye are called Christians, and would be angry to be called
Jews or Turks, so declare your Christianity by following the steps
of Christ, whose name ye bear. Suffer with him and for his
gospel's sake, rather than to deny him or to defile your faith and
conscience with false worshipping of Romish religion.

     "Take up your cross my dear hearts, now when it is offered
you, and go up with Christ to Jerusalem amongst the bishops,
priests, and rulers, (if God call you thereto,) and they will anon
send you to Calvary; from whence, (dying in the cause of the
gospel, wherein our good preachers and brethren have given their
lives,) your souls, I warrant you, through Christ Jesus shall
ascend to God that gave them, and the body shall come after at the
last day; and so shall ye dwell with the Lord for ever in
unspeakable joy and bliss. O blessed are they that suffer
persecution for righteousness' sake, as Christ's people in this
Jewish England now do; for theirs is the kingdom of heaven! O my
beloved, set your minds on this kingdom where Christ our Head and
King is; considering that as the brute beast looketh downwards
with the face towards the earth, so man is made contrariwise with
his face looking upwards towards the heavens, because his
conversation should be in heaven and heavenly things, and not upon
the earth and earthly things, as St. Paul saith, Set your minds on 
things which are above, where Christ is. And again he saith, Our
conversation is in heaven, from whence we look for our Saviour,
who will change our vile bodies, and make them like to his
glorious body. Oh the glorious estate that we be called unto! The
Lord preserve us harmless to his eternal kingdom through Christ
Jesus our Lord; Amen.

     "The second thing that I note in the foresaid words of Peter,
is, that he calleth persecution no strange thing. And truth it is,
for which of the prophets were not persecuted with Christ and his
apostles, and some of them in the end cruelly killed for the
truth's sake? Cain killed Abel, Isaac was persecuted of Ishmael,
Jacob was hated of Esau, Joseph was prisoned and set in the
stocks, the prophet Isaiah was cut in two with a saw, Jeremiah was
stoned, Micaiah was buffeted and fed with bread and water, Elias
was sore persecuted, Eleazar and the woman with her seven sons
were cruelly killed. What Christ and the apostles suffered it is
well known. So that by many tribulations (as Paul saith) we must
enter into the kingdom of heaven. All the holy prophets, Christ,
and his apostles, suffered such afflictions -- not for evil doing,
but for preaching God's word, for rebuking of the world of sin,
and for their faith in Jesus Christ.

     "This is the ordinance of God, my friends, this is the high-
way to heaven, by corporal death to eternal life; as Christ saith,
He that heareth my words, and believeth in him that sent me, hath
eternal life, and shall not come into judgment, but is escaped
from death to life. Let us never fear death, which is killed by
Christ, but believe in him and live for ever; as Paul saith, There
is no damnation to them that are in Christ Jesus, which walk not
after the flesh, but after the Spirit. And again Paul saith,
Death, where is thy sting? Hell, where is thy victory? Thanks be
to God which hath given us victory through Jesus Christ.

     "Besides this, ye have seen, and daily do see, the blood of
your good preachers and brethren, which hath been shed in the
gospel's cause in this sinful Sodom, this bloody Jerusalem, this
unhappy city of London. Let not their blood be forgotten, nor the
blood of your good bishop Ridley, who like a shepherd, to your
comfort and example, hath given his life for his sheep. Good St.
Paul saith, Remember them that have spoken to you the word of God,
and look upon the end of their conversation, and follow their
faith.

     "The devil ever stirreth up false teachers, as he hath done
now over all England, as Peter, Paul, and Jude prophesied it
should be, to poison and kill our souls with the false doctrine.
And when he faileth of his purpose that way, then moveth he his
members to persecute the silly carcasses of the saints, because
they will not deny nor dissemble their pure faith in our living
Christ, and confess a dead bready Christ, and honour the same as
Christ, God and man, contrary to God's commandment.

     "This is the working of Satan, who, knowing his own just
damnation, would all mankind to be partakers with him of the same;
such a mortal hatred beareth he against God and his people. And
therefore when this wicked tempter could not kill Christ with
subtle temptation to fall down and worship him, then he stirred up
his servants the bishops and Pharisees to kill his body, whereby
notwithstanding the devil lost his title and interest which he had
to man's soul, and man by his precious passion and death was
ransomed from the devil, death, and hell, to immortality and life
everlasting. And so when Satan thought to have won all in killing
of Christ, he lost all. And so shall he do in us, if we abide
constant and strong in the faith of our Lord and Saviour Jesus
Christ unto the end. God grant it for his mercy's sake in Christ.
Blessed are all they that put their trust in him. Amen.

     "Wherefore, my heartily beloved brethren and sisters, be of
good comfort through Jesus Christ, for he that is in us is
stronger than he that is in the world. Therefore draw ye near to
God, and he will draw near to you. Resist the devil, and he will,
as James saith, flee from you. Beware of the leaven of the
Pharisees. Touch not pitch, lest you be defiled therewith; eat no
swine's flesh, for it is against the law: I mean, defile not
yourselves either inwardly or outwardly with this false and wicked
religion of antichrist; for it is nothing else but pitch, and
swine's flesh. Beware of the beast's mark, lest ye drink of the
cup of God's wrath. If God have given you knowledge and faith,
dissemble not therewith. Deny not the known verity before men,
lest Christ deny you before his Father. Come away from Babylon, as
John biddeth you; and touch no unclean thing, but separate
yourselves from the company of the ungodly, as Paul commandeth
you. Whatsoever you have done amiss heretofore, now repent ye and
amend: for with the Lord there is mercy and plenteous redemption.

     "The third thing and note which I gather out of the foresaid
words of Peter, is this, that he saith, Rejoice because ye are
partakers of Christ's passion. Our sufferings, my well-beloved,
are Christ's sufferings; and that injury that is done to us for
his sake, he reckoneth it to be done to himself, as he said to St.
Paul, Saul, Saul, why persecutest thou me? Therefore we ought to
rejoice in our sufferings, as Paul writeth, which we suffer with
Christ and one with another, as Peter saith, and so to fulfil that
which is behind of the passions of Christ in our flesh; which
Christ hath, by his passion, fully redeemed and saved us in his
own person: howbeit his elect must suffer with him and for him
unto the world's end, that he may be glorified in them, and they
thereby corrected and cleansed from sin in this world, and be made
more meet temples for the Holy Ghost, and also obtain a great
reward in heaven for their suffering for righteousness' sake,
according to his promise. And therefore I say, my brethren, 
rejoice in the Lord always, and again I say, Rejoice. Let us
rejoice in the cross of our Lord Jesus Christ, whereby the world
is crucified to us, and we to it.

     "And why should we so greatly rejoice in the cross of Christ,
which we now suffer? Because, saith Peter, when his glory
appeareth, we may be merry and glad. And this is the fourth note
that I gather out of his words above written: wherein is set out
the reward of suffering, not to be had in this world; but at his
coming to judgment, when we shall be raised again. And then shall
they that have sown in tears, reap in joy; as Christ saith,
Blessed are they that weep here; for they shall laugh. Blessed are
ye when men hate you, and thrust you out of their company, railing
on you, and abhorring your name as an evil thing for the Son of
man's sake: rejoice ye in that day and be glad, for your reward is
great in heaven.

     "Wherefore, my dearly beloved, through the hope of this
heavenly joy and reward, which he that cannot lie hath promised,
(which joy is so great that no ear hath heard, no eye hath seen,
nor the heart can think, where we shall dwell for ever in the
heavenly city, the celestial Jerusalem, in the presence of God the
Father, and Jesus Christ our Mediator, as Paul saith, and in the
company of innumerable angels, and with the spirits and souls of
all faithful and just men,) rejoice and be glad. And seeing ye be
called to so great glory, see that you make your election and
vocation sure by good works, and specially by suffering adversity
for the gospel's sake: for it is given us of God (saith Paul) not
only to believe in Christ, but also to suffer for his sake.
Continue in prayer, and pray for me that I may end my course with
joy. Have brotherly love amongst yourselves, which is a token that
ye be Christ's disciples. Edify and comfort one another in the
word of the Lord, and the God of peace and love be with you
always. Amen.

     "For your liberality and kindness showed upon the prisoners
and afflicted people of God in this time of persecution, the Lord
will reward you when he cometh to reward every man according to
his deeds, and will not leave a cup of cold water bestowed upon
his faithful people unrewarded. God make you rich in all grace,
that ye always having sufficient, may be rich unto all manner of
good works.

     "The grace of our Lord Jesus Christ, the love of God, and the
fellowship of the Holy Ghost, be with you always. Amen.

     "Your brother now in bonds for the gospel,

     THOMAS WHITTLE."

To my loving and faithful brother John Careless, prisoner in the
King's Bench.

     "The same faith for the which Abraham was accounted just, and
Mary blessed, whereby also all just men live, the Lord God our
loving Father increase and stablish in you and me, to the
obtaining of eternal life in our alone and sweet Saviour Jesus
Christ. Amen.

     "I cannot worthily and sufficiently praise God, my heartily
beloved brother, for the consolation and joy that I have received
by reason of your loving letters, repenting me much that I, being
so long so near you, did not enterprise to stir up familiarity and
communication between us by writing, to mutual consolation in
Christ. For what is there upon earth wherein to rejoice, (where
all things are transitory and vain, yea, man himself, respecting
this life,) but, as David saith, the saints that dwell upon the
earth, and such as excel in virtue? But here now I consider, that
if the fellowship, love, and joy, of faithful men and children of
God, (being as we now be in double bondage, the body within clay
walls, and the soul within these frail earthly bodies,) be so
great and comfortable; how unspeakable will these joys be, when we
shall be delivered from all corruption into the glorious liberty
of the sons of God, where we shall be present together continually
in our glorified bodies beholding the face of our Father
presently, (whom now we see but in the glass of faith,) with his
dear Son Christ our Redeemer and Brother, and the blessed company
of angels and all faithful saved souls!

     "Oh the incomparable good things and heavenly treasures laid
up for us in heaven by Christ Jesus! For the obtaining whereof, we
ought to set light by all temporal grief and transitory
afflictions, so much the more, in that our good God is faithful,
and will not suffer us to be tempted above our strength; and that
namely in the end of our life, when the tree where it falleth
lieth still, as the preacher saith, when every one, causa sua
dormit, et causa sua resurget. For else, before the end, he
suffereth him sometime to fall, but not finally to perish: as
Peter sank upon the sea, but yet was not drowned; and sinned
grievously upon the land through infirmity denying his Master, but
yet found mercy: for the righteous falleth oftentimes. And
Christ's holy apostles are taught to say, Remitte nobis debita
nostra. Yea, though the righteous fall, saith David, he shall not
be cast away, for the Lord upholdeth him with his hand. Oh the
bottomless mercy of God towards us, miserable sinners! He
vouchsafe to plant in my heart true repentance and faith, to the
obtaining of remission of all my sins in the mercies of God, and
merits of Christ his Son! And thereto I pray you say, Amen.

     "O my dearly beloved, it grieveth me to see the spoil and
havoc that Saul maketh with the congregation of Christ. But what
remedy? This is God's will and ordinance, that his people shall
here both be punished in the flesh and tried in their faith; as it
is written, Many are the troubles of the righteous, but the Lord
delivereth them out of all: for by a strait path and narrow door
must we enter. Whither? Into the joyful kingdom of heaven!
Therefore blessed are you and others that suffer persecution for
Christ's sake, for the profession of the same. Pray for me and my
fellows, good brother, that we may fight a good fight, that we may
keep the faith, and end our course with joyful gladness; for now
the time of our deliverance is at hand. The Lord guide, defend,
and keep us and you and all his people in our journey, that we may
safely, through a short death, pass to that long lasting life.

     "Farewell, my dear and loving brother and fellow soldier in
Christ! farewell, I say, in him, who receive our souls in peace
when they shall depart from these tabernacles, and grant us a
joyful resurrection, and a merry meeting at the last day, and
continual dwelling in his eternal heavenly kingdom, through Jesus
Christ our Lord. Amen!

     "Yours with my poor prayer; other pleasure can I do you none,

     THOMAS WHITTLE, minister."

To my dear brethren Master Filles and Cutbert.

     "My dear and well-beloved brethren in Christ, Master Filles
and Cutbert, I wish you all welfare of soul and body. Welfare to
the soul, is repentance of sin, faithful affiance in Christ Jesus,
and a godly life. Welfare to the body, is the health of the same,
with all necessary things for this body-life. The soul of man is
immortal, and therefore ought to be well kept, lest immortality to
joy should turn to immortality of sorrow. As for the body, be it
never so well kept and much made of, yet shortly by nature will it
perish and decay; but those that are ingrafted and incorporated
into Christ by true faith, feeling the motion of God's Holy Spirit
as a pledge of their election and inheritance, exciting and
stirring them not only to seek heavenly things, but also to hate
vice, and embrace virtue, will not only do these things, but also,
if need require, will gladly take up their cross and follow their
Captain, their King, and their Saviour Jesus Christ, (as his poor
afflicted Church of England now doth,) against that false and
antichristian doctrine and religion now used, and specially that
blasphemous mass, wherein Christ's supper and holy ordinance is
altogether perverted and abused, contrary to his institution and
to Paul's proceedings: so that that which they have in their mass,
is neither sacrament of Christ, nor yet sacrifice for sin, as the
priests falsely pretend. It is a sacrament, that is, as St.
Augustine saith, a visible sign of invisible grace, when it is
ministered to the communicants according to Christ's example, and
as it was of late years in this realm. And as for sacrifice, there
is none to be made now for sin: for Christ with one sacrifice hath
perfected for ever those that are sanctified.

     "Beware of false religion, and men's vain traditions, and
serve God with reverence and godly fear according to the doctrine
of his gospel, whereto cleave ye that ye may be blessed, though of
wicked men ye be hated and accursed. Rather drink of the cup of
Christ with his church, than of the cup of that rose-coloured
whore of Babylon, which is full of abominations. Rather strive ye
to go to heaven by the path which is strait to flesh and blood,
with the little flock, than to go in the wide way, following the
enticements of the world and the flesh, which lead to damnation.

     "Like as Christ suffered in the flesh, saith St. Peter, so
arm ye yourselves with the same mind: for Christ suffered for us,
leaving us example to follow his footsteps. Blessed are they that
suffer for his sake; great is their reward in heaven. He that
overcometh, saith St. John, shall eat of the tree of life: he
shall have a crown of life, and not to be hurt of the second
death; he shall be clothed with white array, and not to be put out
of the book of life: yea, I will confess his name, saith Christ,
before my Father and before his angels, and he shall be a pillar
in the house of God, and sit with me on my seat. And thus I bid
you farewell, mine own brethren and dear fellows in Christ; whose
grace and peace be alway with you. Amen.

"This world I do forsake; to Christ I me betake;
And, for his gospel's sake, patiently death I take.
My body to the dust now to return it must;
My soul, I know full well, with my God it shall dwell.

     "THOMAS WHITTLE."

Another letter written to a certain godly woman.

     "O my dear and loving sister in Christ! be not dismayed in
this storm of persecution: for Paul calleth the gospel the word of
the cross, because it is never truly taught, but the cross and
cruel persecution immediately and necessarily do follow the same;
and therefore it is a manifest token of God's truth, and hath been
here and is still abroad; and that is the cause of the rage and
cruelty of Satan against Christ and his members, which must be
corrected for their sins in this world: their faith must be tried,
that after trial and patient suffering the faithful may receive
the crown of glory. Fear not therefore, my well-beloved! but
proceed in the knowledge and fear of God, and he will keep you
from all evil. Call upon his holy name, and he will strengthen you
and assist you in all your ways: and if it please him to lay his
cross upon you for his gospel's sake, refuse it not, neither shake
it off by unlawful means, lest you should (as God forbid) find a
more grievous cross and torment of conscience, if you should
dissemble and deny the known verity, than is any persecution or
death of body. Oh how happy are they that suffer persecution for
righteousness' sake! Their reward is great in heaven. The
momentary afflictions of this life are not worthy of the glory
that shall be showed upon us. O remember the godly women of the
Old Testament and New, which lived in God's service and fear, and
therefore are now in bliss and commended for ever: and namely
Judith, Esther, Abigail, the mother of the seven sons, Mary,
Elizabeth, Susanna, Lydia, and Phoebe, and others. Set their
examples before your eyes, and fear nothing, for Satan is
conquered by our Saviour Christ; sin is put to flight, and the
gate of immortality and eternal life is set wide open: God grant
we may enter therein through the door Jesus Christ. Amen!

     "THOMAS WHITTLE."

The story of Master Bartlet Green, ,gentleman and lawyer, martyr.
AFTER the martyrdom of Thomas Whittle, next followed' in order to
speak of Bartlet Green, who, the next day after the foresaid
Whittle, was likewise condemned.

     This Green was of a good house, and had such parents as both
favoured learning, and were also willing to bring up this their
child in the same; who, after some entrance in other inferior
schools, was by them sent unto the university of Oxford, where
through exercise and diligent study he so profited, that within
short time he attained, as well to the knowledge of sundry profane
sciences, as also now, in his last years, unto the godly
understanding of divinity; whereunto (through ignorance in which
he was trained up from his youth) he was at the first an utter
enemy, until such time as God of his mercy had opened his eyes, by
his often repairing unto the common lectures of Peter Martyr,
reader of the divinity lecture in the same university, so that
thereby (as by God's instrument) he saw the true light of Christ's
gospel. Whereof when he had once tasted, it became unto him as the
fountain of lively water, that our Saviour Christ spake of to the
woman of Samaria, so as he never thirsted any more, but had a well
springing unto everlasting life; insomuch as when he was called by
his friends from the university; and was placed in the Temple at
London, there to attain to the knowledge of the common laws of the
realm, he yet continued still in his former study and earnest
profession of the gospel; wherein also he did not a little profit.
Howbeit, (such is the frailty of our corrupt nature, without the
special assistance of God's Holy Spirit,) through the continual
accompanying and fellowship of such worldly (I will not say too
much youthful) young gentlemen, as are commonly in that and the
like houses, he became by little and little a compartner of their
fond follies and youthful vanities, as well in his apparel, as
also in banquetings, and other superfluous excesses: which he
afterward (being again called by God's merciful correction) did
sore lament and bewail, as appeareth by his own testimony,
notified and left in a book of a certain friend of his, a little
before his death, written with his own hand, in manner as
followeth.

The writing of Master Bartlet Green, in Master Bartram Calthorp's
book.

     "Two things have very much troubled me whilst I was in the
Temple, pride and gluttony; which, under the colour of glory and 
good fellowship, drew me almost from God. Against both there is
one remedy, by prayer, earnest and without ceasing. And forsomuch
as vain-glory is so subtle an adversary, that almost it woundeth
deadly ere ever a man can perceive himself to be smitten,
therefore we ought so much the rather, by continual prayer, to
labour for humbleness of mind. Truly gluttony beginneth under a
charitable pretence of mutual love and society, and hath in it
most uncharitableness. When we seek to refresh our bodies, that
they may be the more apt to serve God, and perform our duties
towards our neighbours, then stealeth it in as a privy thief, and
murdereth both body and soul, that now it is not apt to pray, or
serve God, apt to study, or labour for our neighbour. Let us
therefore watch and be sober; for our adversary the devil walketh
about like a roaring lion, seeking whom he may devour. And
remember what Solomon saith, A patient man is better than a strong
warrior, and he that conquereth his own stomach, is better than he
that conquereth towns and cities.

     "BARTLET GREEN."

     "Agreement of minds joining in unity of faith, and growing up
in charity, is true and stedfast amity. Farewell, my Bartram, and
remember me, that ever we may be like together. Farewell. At
Newgate, Jan. 20, anno 1556.

     "Set sober love against hasty wrath.

     "BARTLET GREEN "

     Thus we see the fatherly kindness of our most gracious and
merciful God, who never suffereth his elect children so to fall,
that they lie still in security of sin, but oftentimes quickeneth
them up by some such means as perhaps they think least of, as he
did here this his strayed sheep. And now therefore to return to
our history: for the better maintenance of himself in these his
studies, and other his affairs, he had a large exhibition of his
grandfather, Master Doctor Bartlet, who, during the time of
Green's imprisonment, made unto him large offers of great livings,
if he would recant, and (forsaking the truth and gospel of Christ)
come home again to the church and synagogue of Rome. But those his
persuasions (the Lord be therefore praised) took small effect in
his faithful heart, as the sequel did declare. He was a man
beloved of all men (except of the papists, who love none that love
the truth); and so he well deserved, for he was of a meek, humble,
discreet, and most gentle behaviour to all. Injurious he was to
none, beneficial to many, especially to those that were of the
household of faith; as appeared amongst other, by his friendly
dealing with Master Christopher Goodman, being at that present a
poor exile beyond the seas; with whom this Bartlet Green (as well
for his toward learning, as also for his sober and godly
behaviour) had often society in Oxford, in the days of good King
Edward; which now, notwithstanding his friend's misery and
banishment, he did not lightly forget: and that turned as it
chanced (not without the providence of Almighty God) to the great
grief of both; the one of heart, for the loss of his friend, and
the other of body, in suffering the cruel and murdering rage of
papists. The cause hereof was a letter which Green did write unto
the said Goodman, containing as well the report of certain demands
or questions, which were cast abroad in London, (as appeareth
hereafter in a letter of his own penning, which he meant to have
sent unto Master Philpot, wherein he declareth his full usage
before the bishop of London and others,) as also an answer to a
question made by the said Christopher Goodman, in a letter written
unto him, in which he required to have the certainty of the report
which was spread amongst them on the other side of the seas, that
the queen was dead. Whereunto Master Green answered simply, and as
the truth then was, that she was not dead.

     These letters, with many others, written to divers of the
godly exiles, by their friends here in England, being delivered to
a messenger to carry over, came, by the apprehension of the said
bearer, unto the hands of the king and queen's council; who, at
their convenient leisure, (which in those days by some of them was
quickly found out for such matters,) perused the whole number of
the said letters, and amongst them espied this letter of Master
Green's, written unto his friend Christopher Goodman; in the
contents whereof (amongst other news and private matters) they
found these words: "The queen is not yet dead." Which words were
only written as an answer, to certify Master Goodman of the truth
of his former demand; howbeit (to some of the council) they seemed
very heinous words, yea, treason, they would have made them, if
the law would have suffered. Which when they could not do, (and
being yet very loth to let any such depart freely, whom they
suspected to be a favourer of the gospel,) they then examined him
upon his faith in religion; but upon what points it is not
certainly known.

     Nevertheless (as it seemeth) his answers were such as little
pleased them (especially the anointed sort); and therefore, after
they had long detained him in prison, as well in the Tower of
London as elsewhere, they sent him at last unto Bonner, bishop of
London, to be ordered according to his ecclesiastical law; as
appeareth by their letters sent unto the bishop, with the said
prisoner also, wherein it may appear, that Sir John Bourne (then
secretary to the queen) was a chief stirrer in such cases, yea,
and an enticer of others of the council; who otherwise (if for
fear they durst) would have been content to have let such matters
alone. The Lord forgive them their weakness (if it be his good
pleasure) and give them true repentance. Amen.

A letter sent unto Bonner, bishop of London, by the queen's
council, dated the eleventh day of.November, 1555; but not
delivered until the seventeenth of the same month.

     "After our right hearty commendations to your good Lordship,
we send to the same herewith the body of one Bartlet Green, who
hath of good time remained in the Tower for his obstinate standing
in matters against the catholic religion, whom the king's and
queen's Majesties' pleasures are, (because he is of your
Lordship's diocese,) ye shall cause to be ordered according to the
laws in such cases provided. And thus we bid your Lordship
heartily farewell.

     "From St. James's, the eleventh of November, 1555.

     "Your good Lordship's loving friends,

     Winchester,

     Pembroke,

     Thomas Ely,

     William Haward,

     John Bourne,

     Thomas Wharton.

     "Postscript. -- I, Sir John Bourne, will wait upon your
Lordship, and signify further the king's and queen's Majesties'
pleasure herein."

     Now that ye may the better understand the certainty of his
handling, after this his coming unto Bonner's custody, I have
thought it good to put forth his own letter, containing at large
the discourse of the same; which letter he wrote, and did mean to
have sent unto Master Philpot, but was prevented belike either by
Philpot's death, or else (and rather) by the wily watching of his
keeper: for it came (by what means I know not certainly) unto the
bishop's hands, and being delivered unto his registrar, was found
in one of his books of record, the copy whereof here followeth.

A letter of Bartlet Green, written unto John Philpot, containing,
besides other particular matter betwixt him and Master Philpot, a
brief rehearsal of his handling, and certain his conferences with
Bonner and others, at his first coming to the bishops.

     "I marvel much that you will raise such slanders of me: for,
what else is a slander than an untrue report of a man, to the hurt
of a man? And though you will not seem to hurt me herein, nor did
it there-for, yet, being a false report of me to the hurt of other
men, methinketh I may count myself slandered therein. Is not the
heart offended when the foot is slandered? is not the body
troubled when the tongue is belied? is not the hand ready to
revenge the dishonour of the head, or hurt of the least part of
the body? are we not members all of one body? are we not members
of his body, of his flesh, and of his bones? If you think them not
of one body with us, yet should you not have spoken evil of any
man, yet should you not have slandered the rulers. But you have
sought my hurt ignorantly: remember you not what happened to Moses
and Aaron at the waters of strife, because of the over-great
estimation that the people had in them? Were not the people
plagued by David, in whom they overmuch gloried? quippe per qua
peccat quis, per eadem punietur. None had such praise as had
Josiah; and what was the end? The people had Josiah in reverence,
and he spake, and it came not to pass! Peter's boldness deserved a
fall; Paul had the messenger of Satan sent him; to Peter, after
the preferment was given to him, were a foul fall and sharp
rebuke; to the same, after the feeding of sheep; Paul withstood
him in the face. Let him that standeth take heed he fall not; for
if any man seem unto himself to be somewhat when he is nothing, he
deceiveth himself. Would God you saw my heart, and the sorrows
that I sustained thereby; God knoweth whether it were with the
desire to be revenged of such lies, or to be delivered from the
occasion of vain-glory thereby, (for I must say with David,
Delicta quis intelligit? ab occultis, &c.,) that I had almost
fallen on the other side, to have swerved from the truth thereby.
And this say I in truth, coram Domino; for I am not ashamed to
confess my own weakness, to the praise of the glory of God. Would
God you were not carnal, to prefer your friend with lies, to
esteem friendship above truth, yea, above God, the author of all
truth. Qui gloriatur, in Domino glorietur absit mihi gloriari nisi
in cruce Domini Christi, &c. Is this your friendship, O my friend?

     "That which was wanting in talk (through my default) at your
being here, I have supplied by writing in your absence, now at the
length getting some opportunity and leisure. The seventeenth day
of November, being brought hither by two of the clock at
afternoon, I was presented before my Lord of London and other two
bishops, Master Deane, Master Roper, Master Welch, Dr. Harpsfield,
archdeacon of London, and other two or three, all sitting at one
table. There were also present Dr. Dale, Master George Mordant,
Master Dee. Then after the bishop of London had read unto himself
the letter that came from the council, he spake with more words,
but (as I remember) to this effect; that the cause of their
assembly was: to hear mine examination, whereunto he had authority
by the council; and had provided Master Welch, and another whose
name I know not, (but well I remember, though he obtained it not,
yet desired he my Lord, that I might hear the council's letters,)
to be there if any matters of the common law should arise, to
discuss them: he entreated my Lord to determine all controversies
of Scriptures; and as for the civil law, he and Dr. Dale should
take it on them. Wherefore he demanded of me the cause of mine
imprisonment. I said, that the occasion of mine apprehension was a
letter which I wrote to one Christopher Goodman, wherein
(certifying him of such news as happened here) among the rest, I
wrote that there were certain printed papers of questions
scattered abroad. Whereupon, being suspected to be privy unto the
devising or publishing of the same, I was committed to the Fleet;
but since heard I nothing thereof, after the commissioners had
received my submission. The sum whereof was, that as I was sure
there neither could he any true witness, nor probable conjecture
against me in that behalf; so refused I no punishment, if they of
their consciences would judge me privy to the devising, printing,
or publishing of those questions. But my Lord, affirming that
there was another cause of mine imprisonment since, demanded if I
had not after, since I was committed to the Fleet, spoken or
written somewhat against the natural presence of Christ in the
sacrament of the altar.

     "Then desired I his Lordship to be good unto me, trusting
that he would put me to answer to no new matters, except I were
first discharged of the old. And when I stood long on that, Master
Welch answered, that it was procured that I should so do, right
well. For albeit I were imprisoned for treason, if during the time
of endurance I had maintained heresy, that were no sufficient
allegation against the ordinary; neither, whether I were before
him acquitted or condemned, should it take away the former fault.
Then, my Lord affirming that I was not brought before him but for
heresy, and the other gentleman saying that doubtless I was
discharged of my former matter; my desire was, that I might be
charged according to the order of the law, to hear my accusers.

     "Then Dr. Chedsey was sent for, who reported that in the
presence of Master Mosley and the lieutenant of the Tower, I spake
against the real presence and the sacrifice of the mass; and that
I affirmed that their church was the church of antichrist.

     "'Is not this true?' quoth my Lord. I said, 'Yea.' 'Will you
continue therein? 'quoth he. 'Yea,' said I. 'Wilt thou then
maintain it by learning?' said he. 'Therein,' quoth I, 'I should
show myself to have little wit, knowing mine own youth and
ignorance, if I would take on me to maintain any controversy
against so many grave and learned men. But my conscience was
satisfied in the truth, which was sufficient to my salvation.'
'Conscience!' quoth Master Roper; 'so shall every Jew and Turk be
saved.'

     "We had hereafter much talk to no purpose, and especially on
my part, who felt in myself, through cold and open air, much
dulness of wit and memory. At the length I was asked what
conscience was: and I said, 'The certifying of the truth.'

     "With that Master Welch rose up, desiring leave to talk with
me alone. So he taking me aside into another chamber, said, that
he was sorry for my trouble, and would gladly see me at liberty:
he marvelled that I, being a young man, would stand against all
the learned men of the realm, yea, and contrary to the whole
determination of the catholic church from Christ's time, in a
matter wherein I could have no great learning: I ought not to
think mine own wit better than all men's, but should believe them
that were learned. 'I promise you,' quoth he, 'I have read all
Peter Martyr's book, and Cranmer's, and all the rest of them, and
have conferred them with the contrary, as Roffensis, and the
bishop of Winchester, &c., and could not perceive but that there
was one continual truth, which from the beginning had been
maintained; and those that at any time severed from this unity,
were answered, and answered again.' This was the sum of his tale,
which lacked neither wit nor eloquence.

     "Then spake I: 'Forasmuch as it pleaseth your Mastership to
use me so familiarly, (for so he behaved himself towards me, as
though I had been his equal,) I shall open my mind freely unto
you, desiring you to take it in good worth. I consider my youth,
lack of wit and learning, which would God it were but a little
under the opinion that some men have of me! But God is not bound
to time, wit, or knowledge, but rather chooseth infirma mundi, ut
confunderet fortia, neither can men appoint bounds to God's mercy:
for, I will have compassion, saith he, on whom I will show mercy.
There is no respect of persons with God, whether it be old or
young, rich or poor, wise or foolish, fisher or basket-maker. God
giveth knowledge of his truth through his free grace, to whom he
list. Neither do I think myself only to have the truth, but
stedfastly believe that Christ hath his spouse, the catholic and
universal church, dispersed in many realms where it pleaseth him,
Spiritus ubi vult spirat: no more is he addicted to any one place,
than to the person and qualities of one man. Of this church I
nothing doubt myself to be a member, trusting to be saved by the
faith that is taught in the same. But how this church is known, is
in a manner the end of all controversy; and the true marks of
Christ's church are the true preaching of his word and ministering
of his sacraments. These marks were sealed by the apostles, and
confirmed by the ancient fathers, till at the length they were,
through the wickedness of men and the devil, sore worn, and almost
utterly taken away. But God be praised that he hath renewed the
print, that his truth may be known in many places. For myself, I
call God to witness, I have none hope in mine own wit and
learning, which is very small; but I was persuaded thereto by him,
as by an instrument that is excellent in all good learning and
living. And God is my record, that chiefly I sought it of him by
continual prayer with tears. Furthermore, what I have done herein,
it is not needful for me to speak: but one thing (I say) I wish of
God with all my heart -- that all men which are of contrary
judgment, would seek the truth in like manner. Now I am brought
hither before a great many of bishops and learned men, to be made
a fool and a laughingstock; but I weigh it not a rush, for God
knoweth that my whole study is to please him. Besides that, I care
not for man's pleasure, or displeasure.'

     "No, Master Green,' quoth Welch, 'think not so uncharitably
of any man, but judge rather that men labour for your soul's
health, as for their own. But, alas, how will you condemn all our
forefathers! or how can you think yourself to be of the catholic
church, without any continuance, and contrary to the judgment of
all learned men?'

     "Then I said,' Sir, I have none authority to judge any man:
nevertheless, I doubt not but that I am of the true catholic
church, howsoever our learned men here judge of me.'

     "'Why then,' said Welch, do you suppose your own wit and
learning better than all theirs? if you do not give credit only to
them, other learned men shall resort unto you, that shall persuade
you by the Scriptures and doctors.'

     "'Sir,' quoth I, 'God knoweth that I refuse not to learn of
any child, but I would embrace the truth from the mouth of a
natural fool, in any thing wherein I am ignorant, and that in all
things -- saving my faith. But concerning the truth, wherein I am
thoroughly persuaded, I cannot submit myself to learn; unless it
be, as your Mastership said, that I perused the books on both
sides. For so might I make myself an indifferent judge: otherwise
I may be seduced.'

     "And here we fell out again in a long talk of the church,
wherein his learning and wit were much above mine: but in the end
I told him I was persuaded, and that he did but lose his labour.

     "'Why then,' quoth Welch, 'what shall I report to my Lord?'

     "'Even as pleaseth you,' quoth I; 'or else you may say that I
would be glad to learn, if I had books on both sides.'

     "So he going in, the bishops (even then risen, and ready to
depart) asked how he liked me? He answered, 'In faith, my Lord, he
will be glad to learn.' Which words when they were taken, lest
they should mistake his meaning and mine, I said, 'Yea, my Lord,
so that I may have books on both sides, as Calvin, and my Lord of
Canterbury's books, and such others.' 'Well,' quoth my Lord, 'I
will satisfy thy mind therein also.' And they all were in great
hope that shortly I should become a good catholic, as they call
it.

     "Then was I brought into my Lord's inner chamber, (where you
were,) and there was put in a chamber with Master Dee, who
entreated me very friendly. That night I supped at my Lord's
table, and lay with Master Dee in the chamber you did see. On the
morrow I was served at dinner from my Lord's table, and at night
did eat in the hall with his gentlemen where I have been placed
ever since, and fared wonderful well. Yea, to say the truth, I had
my liberty within the bounds of his Lordship's house: for my
lodging and fare, scarce have I been at any time abroad in better
case so long together, and have found so much gentleness of my
Lord, and his chaplains, and other servants, that I should easily
have forgotten that I was in prison, were it not that this great
cheer was often powdered with unsavoury sauces of examinations,
exhortations, posings, and disputations.

     "For, shortly after supper, the first Monday at night, I was
had into my Lord's bed-chamber, and there he would know of me how
I came first into these heresies. I said I was persuaded thereto
by the Scriptures, and authorities of the doctors, alleged by
Peter Martyr in his lectures upon 1 Cor. xi., while he entreated
there on that place, De coena Domini, by the space of a month
together. But then my Lord enforced the plainness of Christ's
words, and his almighty power, demanding of me, what reason should
move me from the literal sense of the words. But I, having no lust
to those matters, would have alleged that there were books
sufficient of that matter, as Peter Martyr, Cranmer, and
OEcolampadius: nevertheless when this shift would not serve, but I
was constrained to say somewhat, I said I was moved from the
literal sense by the manner of speaking, by the circumstance, and
by conference of other places of the Scriptures. It is evident
that Christ took bread, and that he showed them (they seeing it)
bread, which he affirmed to be his body.

     "Christ affirmed that bread was his body.

     "But that affirmation taken literally, can by no means be
true:

     "Ergo, the words, if they be taken according to the letter,
cannot be true.

     "For this predication, Panis est corpus Christi, or corpus
Christi est panis, is neither identica, nor accidentalis, nor
essentialis praedicatio. Wherefore of necessity I must say it was
spoken in the like sense, as Christ was a door, a vine, and a way.
Neither can it serve to say, that it was not of bread that he
affirmed to be his body; and that for two causes.

     "For whatsoever he showed, that was bread; for nought else
was seen.

     "But that which he showed he affirmed to be his body:

     "Ergo, he affirmed of bread that it was his body.

     "The second reason is: for that it was not changed before,
seeing benedixit, is gratias edit, or else Christ affirmed no true
proposition, and you are without authority.

     "In the end of this letter, there were noted these sentences
following, collected for confirmation of his former assertions,
videlicet, --

     "The same phrase is used and spoken upon the cup.

     "It is called bread in the same place afterward.

     "By the same reason as it may be denied to be bread, it may
be denied to be the body.

     "His body ascended into heaven.

     "In body he was like to us in all things after his nativity
(sin excepted). Seeing then our body cannot be in two places at
once:

     "Ergo, Neither his.

     "His disciples took it as no miracle nor wonder."

The last examination and condemnation of Master Green.

     Thus (as it seemeth) for this time they left off. But not
long after, the bishop, perceiving Green's learning and constancy
to be such as neither he, nor any of his doctors and chaplains,
could by the Scriptures refel, began then to object and put in
practice his chief and strongest argument against him; which was
the rigour of the law, and cruelty of execution: an argument, I
assure you, which without the special grace of our God to flesh is
importable. And therefore, using laws as a cloak of his tyranny,
the twenty-seventh day of November, the said bishop examined him
upon certain points of Christian religion: whereunto, when he had
answered, the bishop appointed the registrar (as their most common
manner is) to draw thereout an order of confession; which, being
afterwards read unto Green, was also subscribed by him, as a
confirmation of his former assertions. -- The tenor whereof here
ensueth.

The confession and saying of Bartlet Green.

     "Bartlet Green -- born in the city of London, in the parish
of Basing-hall, of the diocese of London, and of the age of
twenty-five years, -- being examined in the bishop's palace, the
twenty-seventh day of November, anno 1555, upon certain articles,
answered as followeth, viz.: that neither in the time of King
Edward, after the mass by him was put down, neither in the time of
Queen Mary, after the mass was restored again, he hath heard any
mass at all; but he saith that in the reign of the said queen's
Majesty he, (the said Bartlet,) two times, to wit, at two Easter-
tides, or days, in the chamber of John Pulline, one of the
preachers in King Edward's time, within the parish of St.
Michael's, Cornhill, of the diocese of London, did receive the
communion with the said Pulline, and Christopher Goodman, some
time reader of the divinity lecture in Oxford, now gone beyond the
sea; and the second time with the said Pulline and with one
Ritnneger, Master of Arts of Magdalene College in Oxford. And this
examinate also saith, that at both the said communions he, and the
others before named, did take and receive bread and wine, which
bread and wine he called sacramental bread, and sacramental wine,
which, he saith, were used there by them, Pulline only reading the
words of the institution, expressed in the book of communion. In
which receiving and using, this examinate saith, that the other
aforenamed did receive the sacrament of the Lord's supper, and
that they received material bread and material wine, no substance
thereof changed, and so no real presence of the body and blood of
Christ there being, but only grace added thereto. And further,
this examinate saith, that he had heretofore, during the reign of
the queen's Majesty aforesaid, refused, and so now doth refuse, to
come and hear mass, and to receive the sacrament of the altar, as
they are now used and ministered in this Church of England, 
because, he saith, that concerning the mass, he cannot be
persuaded in his conscience, that the sacrifice pretended to be in
the same, is agreeable to God's word, or maintainable by the same,
and that without deadly offence he cannot worship the body and
blood of Christ, that is pretended to be there. And as concerning
this sacrament of the altar, this examinate saith, that he
heretofore, during the said reign, hath refused, and now doth
refuse, to receive the same as is now used in this Church of
England, because it is not used according to the institution of
Christ, but both in a strange tongue, and also not ministered in
both kinds; and, besides that, contrary to God's word it is there
taught, that the thing there ministered is to be adored as the
real and true body of Christ. And furthermore this examinate
saith, that during the said reign he hath not been confessed to
the priest, nor received absolution at his hands, because he is
not bound by God's word to make auricular confession.

     BARTLET GREEN."

     Many other sundry conferences and public examinations they
brought him unto. But in the end, (seeing his stedfastness of
faith to be such, as against the which neither their threatenings,
nor yet their flattering promises, could prevail,) the fifteenth
day of January the bishop caused him, with the rest above named,
to be brought into the consistory in Paul's; where, being set in
his judgment-seat, accompanied with Fecknam, then dean of the same
church, and other his chaplains, after he had condemned the other
six, he then, calling for Bartlet Green, began with these, or the
like words:

     "Honourable audience, I think it best to open unto you the
conversation of this man, called Bartlet Green. And because you
shall not charge me that I go about to seek any man's blood, here
you shall hear the council's letters, which they sent with him
unto me. The effect whereof is, that whereas he had been of long
time in the Tower of London for heresy, they have now sent him
unto me to be ordered according to the laws therefore provided.
And now to thee, Bartlet Green, I propose these nine articles."

     Then he read the articles above mentioned, which were
generally objected to all these seven prisoners, to wit, Thomas
Whittle, John Tudson, John Went, Thomas Brown, Isabel Foster, Joan
Lashford, Bartlet Green.

     But when Master Green would have answered them particularly,
he was put to silence, with promise that he should have time to
answer sufficiently; and therefore the bishop proceeding said,
that when Green came first to his house, he desired to have the
books of the ancient doctors of the church to read, which he said
he granted him. Whereunto Green answered and said, that if the
doctors were with indifferent judgment weighed, they made more a
great deal with him, than they did with them. Upon which words
Fecknam, dean of St. Paul's, stood up, and marvelling why he said
so, asked him if he would be content to stand to the judgment of
the doctors. Green then said, that he was content to stand to the
doctors' judgment.

     "I will then propound unto you," quoth Fecknam, "the doctors,
and interpret them yourself." So he alleged a place of Chrysostom, 
Ad populum Antiochiae, which was this, "Elias going up, left his
cloak behind him: but Christ ascending up, took his flesh, and
also left it behind him." And he demanded Green, how he understood
the place.

     Then Green prayed him that he would confer the doctors'
sayings together; and therefore alleged the same doctor again,
writing upon 1 Cor. x., Is not the bread which we bless the
communication of the Lord's body? whereby he proved that this
doctor called this sacrament but a sign of the Lord's body. Many
other words of probation and denial were betwixt them.

     At last Fecknam demanded of him how long he had been of this
opinion "for, Master Green," said he, "you confessed once to me,
that when you were at Oxford at school, you were called the
rankest papist in that house; and being compelled to go to the
lecture of Peter Martyr, you were converted from your old
doctrine." And Green confessed the same.

     Then again he said, that Green told him, that the said Peter
Martyr was a papist in his first coming to Oxford. Whereupon he
made an exclamation, and prayed the people to consider how vain
his doctrine that he professed was, which was grounded upon one
man, and that upon so unconstant a man as Peter Martyr, which
perceiving the wicked intent of the council, was content to please
them, and forsake the true and catholic faith.

     Green said that he grounded not his faith upon Martyr, nor
any other, nor did believe so because Martyr believed the same,
but because that he had heard the Scriptures, and the doctors of
the church, truly and wholesomely expounded by him; neither had he
any regard of the man, but of the word which he spake. And further
he said, that he heard the said Master Peter say often, that he
had not as yet, while he was a papist, read Chrysostom upon 1 Cor.
x., nor many other places of the doctors: but when he had read
them, and well considered them, he was content to yield to the
doctors, having first humbled himself in prayer, desiring God to
illuminate him, and bring him to the true understanding of the
Scripture: "which thing," said Green, "if you, my Lord, would do,
I do not doubt, but God would open your eyes, and show you his
truth, no more than I do doubt his words to be true that saith,
Ask, and it shall be given to you; knock, and it shall be opened
unto you, &c."

     Then Fecknam asked him, what he thought of this article,
Sanctam ecclesiam catholicam. And Green answered, that he did
believe one holy and universal church throughout all the world.

     Then Fecknam said, that he would fain have a sure mark and
token, whereby he might know this church; and therefore he prayed
Green to define unto him this church. Green answered, that this
church did agree in verity of the true doctrine of Christ, and was
known by the true administration of his sacraments.

     Whereupon Fecknam said, that he would prove the church
whereof he was, to be never agreeing in doctrine, but always to
have been in controversy in their religion: "for," said he,
"Luther and Zuinglius could never agree in their writings or
sayings, nor OEcolampadius with Carolostadius, nor Carolostadius
with either Zuinglius or Luther, &c., for Luther writing upon the
sacrament of the altar, said, that In hoc pane, vel sub hoc pane
corpus Domini accipimus. Zuinglius controlling him, said, Sub
signo panis corpus Domini accipimus. And the other controlled him
in like case."

     Then Master Green proved their opinions of the sacrament to
be one in effect, being rightly weighed: and though their words
did not sound all one, yet they meant one thing; and their
opinions were all one, as he proved by divers other examples.

     Then Fecknam desired him that he would not so wilfully cast
himself away, but to be rather conformable to reason, and that my
Lord Bishop there present would be good unto him, and would grant
him respite (if he would demand it) for a fortnight or three
weeks, and that he should choose any learned man whom he would,
and should go with him home to his house; and that he whom he
would choose willingly take the pains to read and confer the
doctors with him, and open the doctors' minds and meanings unto
him.

     Then Bonner said, that he was proud, and an obstinate boy;
and therefore he bade Fecknam to hold his peace, and to call him
no more Master Green: "for," said he, "you ought not to call a
heretic Master."

     After this Dr. Pendleton alleged to him this text out of Luke
xxii., Ex hoc non manducabo illud donec impleatur in regno Dei.
"Here," said he, "you must confess your opinion to be false; else
you must say that Christ was a liar: for Christ said, I will eat
no more of this, while it be fulfilled in my Father's kingdom. If
Christ did eat no more the bread when he spake these words, then
must you say that he was a liar; for he did eat bread after, with
his disciples, before he ascended. But if you say he did eat his
body then, and after but bread, it will not agree with the
Scriptures, nor with good reason." Then Green answered and said,
that this was spoken by an anticipation, as one of their own
bishops, (which is now dead,) did say.

     Then Dr. Pendleton said, that that was no sufficient
discharge, nor no sufficient answer for him in this case; "for,"
said he, "it is well known that the bishop was of a contrary
opinion to you, and that he died a good Christian man." To which
words Green said, "I do not call him to witness in this case, as
though he were a sufficient man, to prove my saying to be true in
this matter; but I do allege him against you, as Paul did the
scripture, which he found graven in the altar of the Athenians,
against themselves, Ignoto Deo."

     These with many other words were between them, which I do
overpass, because it were too long to stand upon recital of every
thing. Last of all the bishop asked him, if he would recant. He
said nay, he would not. "But, my Lord," said he, "in old time
there were no men put to death for their conscience, until such
times as bishops found the means to make it death to believe
contrary to them; but excommunication, my Lord, was the greatest
penalty which men had for their conscience; yea, insomuch that St.
Augustine wrote and commanded, that no man should be put to death
for his opinion."

     Then Bonner said, that when St. Augustine saw what
inconveniences followed of that commandment, he wrote again to the
temporal rulers, commanding them to punish their bodies also.
"But," said Green, "he bade not put them to death." "He bade
punish them," quoth Bonner. "Yea," said Green, "but not put them
to death." "That they should be punished," quoth Bonner again.

     This talk ended, he asked Green if he would recant, and
return to their Romish mother: which when he denied, the bishop
pronounced the sentence definitive against him, and so committed
him to the sheriffs of London, who caused him to be carried to
Newgate. And as he was going thither, there met with him two
gentlemen, being both his special friends, minding belike to
comfort this their persecuted brother: but at their meeting, their
loving and friendly hearts (not able any longer to hide
themselves) were manifested by the abundance of their pitiful
tears. To whom, when Green saw them, he said in these or like
words, "Ah, my friends! is this your comfort you are come to give
me, in this my occasion of heaviness? Must I, who needed to have
comfort ministered to me, become now a comforter of you?" And thus
declaring his most quiet and peaceable mind and conscience, he
cheerfully spake to them and others, until he came to the prison
door, into the which he joyfully entered, and there remained
always either in prayer, (whereunto he much gave himself,) or else
in some other godly meditations and exercises, unto the twenty-
seventh day of January, when he, with his other above-mentioned
brethren, went most cheerfully unto the place of their torments,
often repeating, as well by the way, as also at the stake, these
verses following --

"O Christ, my God, sure hope of health, besides thee have I none:
The truth I love, and falsehood hate, be thou my Guide alone."

Illustration: Greene Visited in Prison


     During the time of his im prisonment in Newgate, divers of
his friends had access unto him, to whom he gave sundry godly
exhortations, wherewith they were not only well contented, but for
better remembrance as well of the same ,his instructions, as also
of his own good and godly person, they desired him to write
somewhat in their books, which request he willingly granted, as in
manner here ensueth.

     These verses were written in a book of Master Hussey of the
Temple:

"Behold thyself by me; such one was I, as thou:
And thou in time shalt be, even dust as I am now.

     BARTLET GREEN."

     These verses were also written in a book of Master William
Fleetwood, of the same house:

My resting-road is found, vain hope and hap adieu:
Love whom you list with change, death shall me rid from you.

     BARTLET GREEN."

     Amongst other divers and singular good virtues of this good
man, specially in him was to be noted such a modest nature, so
humbly thinking of himself as in few men is to be found, ever
dejecting himself under that was in him, and ever seeming to be
less than he was, so that nothing less he could abide, than to
hear of his praise or commendation; as well declareth not only his
letter written to Master Philpot, wherein he doth earnestly
expostulate with him, for slandering him with praise of his wit
and learning, and other manifold virtues of great excellency; but
also by his own speech and answers in his examination, wherein he
casteth from him all knowledge of learning and cunning, when
notwithstanding he had more in him, than to any man's eyes did
appear.

     So great and admirable was this gift of modesty grafted in
the nature of him, so far abhorring from all pride and arrogancy,
that as he could not abide any thing that was spoken to his
advancement or praise; so neither did there appear in him any show
or brag in those things wherein he might justly glory, which were
his punishments and sufferings for the cause and quarrel of
Christ. For when he was beaten and scourged with rods by Bishop
Bonner, (which scarce any man would believe, nor I neither, but
that I heard it of him, which heard it out of his mouth,) and he
greatly rejoiced in the same, yet his shamefaced modesty was such,
that never he would express any mention thereof, lest he should
seem to glory too much in himself, save that only he opened the
same to one Master Cotton of the Temple, a friend of his, a little
before his death.

     Moreover, to this rare and maidenly modesty in him was also
adjoined the like nature of mercy and pitiful compassion; which
affection though it seemeth to be little regarded of some, yet in
my mind is there no other thing wrought in nature, wherein man
resembleth more truly the image of the high majesty of Almighty
God, than this. And as in this respect of merciful tenderness, man
only excelleth all other beasts; so almost no less may this man
seem to pass many other men, whose customable property and
exercise was to visit the poor prisoners with him in prison both
with bodily relief, and also with spiritual comfort: and finding
many of them (I mean such as were there for theft and other
naughty facts) very penitent and sorry for their evil demeanours,
in hope of their amendment, did not only by mouth, but also by his
letters require, yea, as it were of duty in love did charge, his
friends to travail for their deliverances: such was the pity and
charitable mercy of this godly and most true member of Christ's
church, as appeareth by this letter here following.

To my very loving friends and masters, Master Goring, Master
Fernham, Master Fleetwood, Master Russel, Master Bell, Master
Hussey, Master Calthorp, Master Bowyer, and others my masters of
the Temple, Bartlet Green wisheth health of body and soul.

     "Very friends are they which are knit together with the knot
of charity; charity doth not decay, but increase in them that die
faithfully: whereof it followeth, that though we be absent in
body, yet are we present in the spirit, coupled together with the
unity of faith in the bond of peace, which is love. How is he
worthy the name of a friend, that measureth his friendship with
the distance of a place, or parting of persons? If thy friend be
out of sight, is thy friendship ended? if he be gone into the
country, wilt thou cease to love him? if he be passed the seas,
will you so forsake him? if he be carried into heaven, is charity 
hindered thereby? On the one side we have the use of the fathers
from the primitive church, that gave thanks for their friends that
died in the faith, to prove that charity died not with death. On
the other side, saith Horace, Coelum non animum mutant, qui trans
mare currunt.

     "What speak I of Horace? Saith not St. Paul the same thing?
For we are members of his body, of his flesh, and of his blood,
yea, we are members one of another. Is the hand or arm, foot or
leg, a member, when it is dissevered from the body? How can we be
members, except we be joined together? What is the line that
coupleth us, but love? When all things shall fail, love faileth
never. Hope hath this end, when we get that he hoped for. Faith is
finished in heaven, love endureth for ever: love (I say) that
proceedeth of charity; for carnal love, when that which he loveth
is lost, doth perish with the flesh. Neither was that ever but
fleshly love, which by distance of place, or severing of bodies,
is parted asunder. If love be the end or sum of the law, if heaven
and earth shall perish, yet one jot of God's word shall not decay,
why should we think that love lasteth not for ever?

     "I need not to write much to you, my friends, neither can I
have leisure now that the keepers are risen; but this I say: If we
keep Christ's commandment in loving each other, as he loved us,
then should our love be everlasting. This friendship Paul felt
when it moved him to say, that neither length nor breadth,
(meaning no distance of place,) neither height nor depth, should
sever him from the love of Christ. Weigh well this place, and mete
it with Paul's measures; so shall we find, that if our love be
unfeigned, it can never be ended. Now may you say, 'Why writest
thou this?' Certainly to the end that if our friendship be stable,
you may accomplish this the last request of your friend, and
perform after my death the friendship we began in our life, that
amity may increase until God make it perfect at our next meeting
together.

     "Master Fleetwood, I beseech you remember Wittrance and Cook,
two singular men amongst common prisoners; Master Fernham and
Master Bell, with Master Hussey (as I hope) will despatch Calthorp
and Richardson with his companions. I pray you, Master Palmer,
think on John Grove, an honest poor man, Traiford and Rice Apprice
his accomplices: my cousin Thomas Witton, a scrivener in Lombard
Street, hath promised to further their delivery: at the least he
can instruct you which way to work. I doubt not but that Master
Bowyer will labour for the good wife Cooper, (for she is worthy to
be holpen,) and Berard the Frenchman. There be also divers other
well disposed men, whose deliverance if ye will not labour for,
yet I humbly beseech you to seek their relief, as you shall see
cause: namely, of Henry Apprice, Launcelot, Hobbes, Lother, Homes,
Carre, and Bockingham, a young man of goodly gifts in wit and
learning, and (saving that he is somewhat wild) likely to do well
hereafter. There be also two women, Coningham and Alice Alexander,
that may prove honest. For these and all other poor prisoners here
I make this my humble suit and prayer to you all, my masters, and
especial good friends, beseeching you of all bonds of amity, for
the precious blood of Jesus Christ, in the bowels of mercy, to
tender the causes of miserable captives; help to clothe Christ,
visit the afflicted, comfort the sorrowful, and relieve the needy.
The very God of peace guide your hearts to have mercy on the poor,
and love faithfully together. Amen. -- This present Monday, when I
look to die, and live for ever.

     "Yours as ever,

     BARTLET GREEN "

Another letter of Master Green to Mistress Elizabeth Clark.

     "Would God (if it were his pleasure) that with this letter I
might send you my heart and mind, and whatsoever there is in me
else, that pertaineth to God: so should I think it the best
message, and happiest letter, that ever I could write. But though
I obtain not my desire, yet shall I not cease with continual
prayer to labour for you, desiring Almighty God;:to increase that
which he hath long since begun in you, of sober life and earnest
zeal towards his religion. In faith, as saith St. Paul, she that
is a true widow and friendless, putteth her trust in God,
continuing day and night in supplication and prayer; but she that
liveth in pleasure is dead, even yet alive. And verily a true
widow is she that hath married Christ, forsaking the vanities of
the world, and lust of the flesh. For as the married woman careth
how to love, please, and serve her husband; so ought the widow to
give all her heart and soul, thoughts and words, studies and
labours, faithfully to love God, virtuously to bring up her
children and household, and diligently to provide for the poor and
oppressed.

     "Therefore St. Paul first instructeth a widow how to behave
herself, that is, not to live in pleasure. Then to watch unto
prayer, is the only means to obtain all our desires, stedfastly
laying up all our trust in God, as David right well saith, First
eschew evil; then do good. Of Anna the praise was written, that
she never went out of the temple, but served God with fasting and 
prayer night and day: so well had she espoused Christ. Judith wore
a smock of hair, continuing in fasting, and had good report of all
men.

     "The next care that belongeth to a widow, is, that she bring
up her children and household godly, in the nurture and
information of the Lord; whereof St. Paul saith, If any have
children or nephews, let them learn first to rule their own house
godly, and to recompense their elders. The incontinency and
covetousness of Phinehas and Hophni, uncorrected by Eli their
father, provoked God's vengeance upon him and all his kindred; the
over-tender love of Absalom expelled David from his kingdom; the
unrebuked sins of Amnon encouraged Absalom to slay his brother:
most manifest examples against the parents, for the offences of
their children.

     "Contrariwise, how greatly might Hannah rejoice over Samuel
her son, whom she had brought up in the house of the Lord! What
thanks might Tobias's wife give for her son Toby! How happy was
Solomon to be taught by the prophet Nathan! But above all widows,
thrice blessed was the happy mother of the seven sons, that so had
instructed them by the fear of God, that by no torments they would
shrink from the love of his truth.

     "Of the last part, St. Paul showeth that a widow should be
chosen: If she have nourished her children, if she have been
liberal to strangers, if she have washed the saints' feet, and if
she have ministered to them in adversity. Herein it is evident how
earnestly St. Paul would have widows bent towards the poor; for
that (as though they only had been therefore meet) he appointed
only widows to minister to the saints, and to gather for the poor:
which use also continued almost throughout the primitive church,
that widows had the charge and gathering for the poor men and
strangers.

     "Of your neighbours I need not to put you in remembrance,
seeing you daily feed them with good hospitality, by which means
also many foreigners are of you relieved; but of the poor alms-
houses, and miserable prisoners here in London, many lacking their
liberty without cause, some under the colour of religion, some
only kept for fees, and some on private men's displeasure. Alas,
that Christ so hungereth, and no man will feed him; is sore
oppressed with thirst, and no man will give him drink; destitute
of all lodging, and not relieved; naked, and not clothed; sick,
and not visited; imprisoned, and not seen.

     "In times past men could bestow large sums of money on copes,
vestments, and ornaments of the church. Why rather follow we not
St. Ambrose's example, which sold the same for the relief of the
poor, or Chrysostom's commandment, which willed first to deck and
garnish the living temple of God? But alas, such is the wickedness
of these our last days, that nothing moveth us; neither the pure
doctrine, the godliness of life, nor good examples of the ancient
fathers. If in any thing they erred, if they have written any
thing that serveth for sects and dissension, that will their
charitable children embrace, publish, and maintain with sword,
faggot, and fire. But all in vain; they strive against the stream.
For though in despite of the truth, by force of the cares of
crafty persuasion, they may bring themselves into the haven of
hell; yet can they not make all men believe that the banks move
whilst the ship saileth, nor ever shall be able to turn the direct
course of the stream of God's truth.

     "Our Lord Jesus Christ strengthen you in all pure doctrine
and upright living, and give you grace virtuously to bring up your
children and family, and carefully to provide for the poor and
oppressed. Amen.

     "At Newgate the 20th of January, anno 1556. "Your assured,

     BARTLET GREEN."

Another certain writing of Master Bartlet Green.

     "Better is the day of death, saith Solomon, than the day of
birth. Man that is born of a woman, liveth but a short time, and
is replenished with many miseries; but happy are the dead that die
in the Lord. Man of woman is born in travail, to live in misery:
man through Christ doth die in joy, and live in felicity. He is
born to die, and dieth to live. Straight as he cometh into the
world, with cries he uttereth his miserable estate; straight as he
departeth, with songs he praiseth God for ever. Scarce yet in his
cradle, three deadly enemies assault him: after death no adversary
may annoy him. Whilst he is here, he displeaseth God: when he is
dead, he fulfilleth his will. In this life here he dieth through
sin: in the life to come he liveth in righteousness. Through many
tribulations in earth he is still purged: with joy unspeakable in
heaven is he made pure for ever. Here he dieth every hour: there
he liveth continually. Here is sin: there is righteousness. Here
is time: there is eternity. Here is hatred: there is love. Here is
pain: there is pleasure. Here is misery: there is felicity. Here
is corruption: there is immortality. Here we see vanity: there
shall we behold the majesty of God with triumphant and unspeakable
joy in glory everlasting. Seek therefore the things that are
above, where Christ sitteth at the right hand of God the Father;
unto whom, with the Son and the Holy Ghost, be all honour and
glory, world without end, Amen.

     "Yours in Christ,

     BARTLET GREEN."

     Divers other letters and matters there were besides, which
this servant of God did write, as namely certain notes and
extracts in Latin out of the doctors and other authors for his
memory, whereby is declared how studious he was in the searching
and knowledge of the law of God, although his profession was the
temporal law; where I would to God he were not among the lawyers
such a phoenix, that he had very few or no fellows to fly with
him, or to follow his steps. But God is to be praised, that
although we read of few or none among that sort that died as he
did, yet good witness doth spring up daily of the same profession,
to such towardness and godly zeal, that some hope already
appeareth shortly to come to pass, that this godly phoenix shall
not fly alone. These aforesaid notes and gatherings of his, out of
the doctors, were taken from him by Bonner, being found about him,
which was to him no little grief. He among the rest was first
apprehended, but last of them condemned, which was the fifteenth
day of January, and afterward burned with the other martyrs, the
twenty-seventh of the same month.

Thomas Brown, martyr.

THOMAS BROWN, born in the parish of Histon, within the diocese of
Ely, came afterwards to London, where he dwelled in the parish of
St. Bride's in Fleet Street, a married man, of the age of thirty-
seven years; who, because he came not to his parish church, was
presented by the constable of the parish to Bonner. As touching
whose articles, whereupon he was examined by the said Bonner, with
his answers also annexed to the same, mention goeth before, as in
the general process of him and of the rest may appear. This Thomas
Brown being had to Fulham with the others there to be examined,
was required upon Thursday, being the twenty-sixth day of
September, to come into the chapel to hear mass, which he,
refusing to do, went into the warren, and there kneeled among the
trees. For this he was greatly charged of the bishop, as for a
heinous matter, because he said it was done in despite and
contempt of their mass; which seemed to the bishop and his
chaplains no small offence. At length, being produced to his last
examination before the said bishop the fifteenth day of January,
there to hear sentence definitive against him; first he was
required with many fair words and glosing promises to revoke his
doctrine, to whom the foresaid bishop, speaking these words, said,
"Brown, ye have been before me many times and oft, and I have
travailed with thee, to win thee from thine errors; yet thou, and
such like, have and do report, that I go about to seek thy blood,"
&c. To whom the said Thomas Brown answered again; "Yea, my Lord,"
saith he, "indeed ye be a blood-sucker, and I would I had as much
blood as is water in the sea, for you to suck."

     Bonner then proceeding to the articles, when he had read them
unto him again, as he had done divers times before, asked him
whether he was content and willing to relinquish those his
heresies and erroneous opinions, (as he called them,) and return
again unto the unity of the catholic faith. Whereunto he made
answer again, saying, If they were heresies, he would forsake
them. "They be heresies," quoth the bishop. "How will ye prove
it?" said Brown, "for I will not go from mine answer, except you
can prove them to be heresies, which ye shall never do: for that
which you call heresy, is no heresy." With that Bonner, not able,
or else not disposed, to supply the part of a sufficient teacher,
in proving that which the other had denied by good authority and
doctrine of the Scripture, went about with words and promises of
pardon to allure him to renounce those his heresies, as he called
them, and to return unto the unity of his mother the catholic
church, &c. To whom the said Thomas inferred again, as followeth:
"Prove it," said he, "to be heresy, that I do hold and maintain,
and I will turn to you. But you condemn me, because I will not
confess and believe the bread in the sacrament of the altar (as
you call it) to be the body of Christ, and therefore ye spill mine
and such-like innocents' blood, being the queen's true subjects;
for which you shall answer, and that shortly."

     After this being spoken, Bonner (as he had done to the other
before) read in writing the sentence definitive against him: the
copy and form of which sentence wherewith the papists were wont to
condemn all the innocent saints of Christ, is above expressed. And
so this done, he was committed to the sheriffs to be had away, and
burned the twenty-seventh day of the said month of January,
constantly abiding with the other the pope's torments, for the
true confession of his Christian faith.

John Tudson, martyr.

     The same day and time, when the foresaid Thomas Brown with
his fellows was condemned, (as is above rehearsed,) being the
fifteenth day of January, was also produced John Tudson, with the
rest of the said company, unto the like condemnation. This John
Tudson was born in Ipswich, in the county of Suffolk, after that
apprentice in London, dwelling with one George Goodyear, of the
parish of St. Mary Botolph, within the diocese of London, who,
being complained of to Sir Richard Cholmley and Dr. Story, was by
them sent unto Bonner, bishop of London, and was divers times
before him in examination.

     The articles and interrogatories ministered unto him, as unto
the rest, before are specified, with his answers also to the same
annexed, &c. After this he was brought unto the open consistory;
where the said blessed and true servant of the Lord, John Tudson,
appearing before the said bishop and his complices, was moved with
sundry persuasions (as their manner is) to go from his opinion,
(which they named heresy,) and to persist in the unity of the
church which they were of. But he, constantly persisting in that
which he had received by the preachers in King Edward's time,
refused so to do, saying, there was no heresy in his answers: "for
I," said he, "defy all heresy." The bishop yet still used his old
accustomed persuasions to remove him, promising moreover all his
offences and errors (as he called them) to be forgiven him, if be
would return, &c. Then said Tudson, "Tell me wherein I have
offended, and I will return." Then said the bishop, "In your
answers." "No," said Tudson again, "I have not therein offended:
and ye, my Lord, pretend charity; but nothing thereof appeareth in
your works." Thus after a few words, the bishop did likewise
promulgate against him sentence of condemnation; which being read,
the godly and constant martyr was committed to the secular power,
and so with much patience finished this life with the others above
named, the twenty-seventh day of January.

John Went, Martyr.

     John Went, born in Longhorn, in Essex, within the diocese of
London, of the age of twenty-seven, and a shearman by occupation,
first was examined (as partly is touched before) by Dr. Story upon
the sacrament of his popish altar; and because the poor man did
not accord with him thoroughly in the real presence of the body
and blood of Christ, the said Story did send him up to Bonner,
bishop of London; who likewise, after divers examinations upon the
articles aforesaid in the consistory, attempted the like manner of
persuasions with him, as he did to the other, to recant and
return. To whom, in few words, the said Went answered again, he
would not; but that, by the leave of God, he would stand firm and
constant in that he had said. And when the bishop yet
notwithstanding did still urge and call upon him with words and
fair glosses, to give over himself to their opinion, he could have
no other answer of him but this, "No, I say as I have said," &c.
Whereupon, being condemned by the bishop's sentence, he was
committed unto the sheriffs, (whom that shameless shaveling at
that time abused for his servile butchers,) and so brought to his
martyrdom, which he with no less constancy suffered to the end,
with the rest of that blessed society of martyrs above named.

Isabel Foster, martyr.

     With these five persons above recited and condemned, were
also two women in the said company condemned the same time, and
likewise burned for the same cause; the one a wife, called Isabel
Foster; the other a maid, named Joan Warne, or otherwise Lashford.

     This foresaid Isabel was born in Greystock, in the diocese of
Carlisle, and afterwards married to one John Foster, cutler, of
the parish of St, Bride's in Fleet Street, being of the age of
five and fifty years. She likewise, for not coming unto the
church, being sent unto Bonner, and so imprisoned, was sundry
times examined by the said bishop, but never overcome, nor removed
from the constant confession of Christ's gospel.

     At length, coming unto her final examination before the
bishop in the consistory the fifteenth day of the said month of
January, she was moved again, whether she would yet go from her
former answers; whereunto she gave a resolute answer in few words:
"I will not," saith she, "go from them, by God's grace:" and
thereunto did adhere, neither being cast down by the menacing
threats of the bishop, nor yet yielding through his alluring
enticements, promising both life and liberty, if she would
associate herself in the unity of the catholic church. Whereunto
she said again in this wise, that she trusted she was never out of
the catholic church, &c. And so persisting in the same, she
continued constant till the sentence definitive was pronounced,
and then she was committed by commandment of the bishop to the
secular power, and so brought a few days after to the stake, the
twenty-seventh day of the foresaid month; where she, like a
faithful witness of the Lord's truth, (with the other five
aforesaid,) ended her troubles here, to find a better rest in the
kingdom of Christ our Saviour.

Joan Lashford, alias Joan Warne, martyr.

     In a certain place of these Acts and Monuments heretofore,
mention was made of one Elizabeth Warne, who with her husband
John, (as is aforesaid,) in the beginning of Queen Mary's reign,
was apprehended in Bow Churchyard for being there at a communion;
and both suffered for the same, first the man in the month of May,
then the wife in July after; and now the daughter in the month of
January followed her parents in the same martyrdom. Furthermore,
in the same place following mention was made also of Dr. Story,
who there (we said) was somewhat near unto the said parties,
either in kindred or alliance: albeit, as I understand since of
some, there was no kindred between them, but only that she was his
servant. Yet, notwithstanding, the said Dr. Story, (as it is above
specified,) before he was commissioner, made intercession for the
parties to Dr. Martyn, then commissioner: but afterward, being
placed in commission himself, he so far forgot himself, and his
old servant, that he became no small procurer of their deaths. I
will not here expostulate with the hard heart of that man, nor
with his inconstancy, who yet notwithstanding, after he had
brought them to death, was arrested himself for threescore pounds,
charged with debt in their behalf; which if it be true, it may
thereby appear that he was in some piece of kindred joined or
allied unto them. But leaving that person unto the good pleasure
of the Lord, let us return unto that we have in hand.

     This Joan Lashford, born in the parish of Little Allhallows
in Thames Street, was the daughter of one Robert Lashford, cutler,
and of the foresaid Elizabeth, who afterward was married to John
Warne, upholsterer, who (as is said) was persecuted for the gospel
of God to the burning fire; and after him his wife; and after her,
this Joan Lashford, her daughter; who, about the age of twenty
years, ministering to her father and mother in prison, suspected
and known to be of the same doctrine and religion, was sent to
Bonner, bishop of London, by Dr. Story, (as is above in her
answers to the articles declared,) and so committed to the Compter
in the Poultry, where she remained the space of five weeks, and
from thence had to Newgate, where she continued the space of
certain months.

     After that, remaining prisoner in the custody of the said
Bonner, her confession was, being examined, that the whole twelve-
month before, and more, she came unto no popish mass service in
the church, neither would do, either to receive the sacrament of
the altar, or to be confessed, because her conscience would not
suffer her so to do; confessing and protesting, that in the
sacrament of the altar there is not the real presence of Christ's
body and blood; nor that auricular confession or absolution after
the popish sort, was necessary; nor the mass to be good, or
according unto the Scripture; but said that both the said
sacrament, confession, absolution, and the mass, with all other
their superfluous sacraments, ceremonies, and divine service, as
then used in this realm of England, were most vile, and contrary
to Christ's words and institution; so that neither they were at
the beginning, nor shall be at the latter end. This godly damosel,
feeble and tender of age, yet strong by grace, in this her
confession and faith stood so firm, that neither the flattering
promises nor the violent threats of the bishops, could turn her;
but, being moved and exhorted by the bishop to return to the
catholic unity of the church, said boldly to him again, "If ye
will leave off your abomination, so I will return; and otherwise,
I will not."

     Whereupon the bishop yet again promised her pardon of all her
errors (as he called them) if she would be conformed. To this she
answered again, saying unto the bishop, "Do as it pleaseth you;
and I pray God that you may do that which may please God."

     And thus she, constantly persevering in the Lord's holy
truth, was by the sentence definitive condemned, and committed
unto the sheriffs, by whom the foresaid twenty-seventh day of
January she with the rest being brought unto the stake, there
washed her clothes in the blood of the Lamb, dying most constantly
for his word and truth, to whom most lovingly she espoused
herself.

     And thus much concerning the life, story, and condemnation of
these seven martyrs, afore specified.



330. JOHN LOMAS, ANNE ALBRIGHT, JOAN CATMER, AGNES SNOTH, AND JOAN
SOLE.

Five other martyrs in Canterbury, four women and one man, at two
stakes and one fire, all burned together.

     After these seven before rehearsed, martyred together in
Smithfield, shortly after in the same month, the thirty-first day
of January, followed another like fellowship of godly martyrs at
Canterbury, four women and one man, whose names be these: -- John
Lomas, a young man; Anne Albright, Joan Catmer, Agnes Snoth,
widow; and Joan Sole, a wife.

John Lomas, martyr.

     John Lomas, of the parish of Tenterden, detected and
presented of that religion which the papists call heresy, and
cited upon the same to appear at Canterbury, examined there of the
first article, whether he believed the catholic church or no,
answered thus; that he believed so much as is contained in God's
book, and no more.

     Then being assigned to appear again under the pain of the law
the next Wednesday sevennight after, which was the seventeenth day
of January, the said Lomas, examined whether he would be confessed
of a priest or no, answered and said, that he found it not written
that he should be confessed to any priest, in God's book; neither
would be con. fessed, unless he were accused by some man of sin.
Again, examined whether he believed the body of Christ to be in
the sacrament of the altar really, under the forms of bread and
wine, after the consecration, or no, he answered that he believed
no reality of Christ's body to be in the sacrament; neither found
he written, that he is there under form or tressel, but he
believed so much as is written. Being then demanded whether he
believed that there is a catholic church or no, and whether he
would be content to be a member of the same, he answered
thereunto, that he believed so much as was written in God's book;
and other answer than this he refused to give, &c.: whereupon the
sentence was given and read against him the eighteenth day of
January. And so committed to the secular power, he constantly
suffered for the conscience of a true faith, with the other four
women here following.

Agnes Snoth, martyr.

     Agnes Snoth, widow, of the parish of Smarden, likewise
accused and cited for the true profession of Christ's religion,
was divers times examined before the Pharisaical fathers; who
there, compelled to answer to such articles and interrogatories as
should be ministered unto her, first denied to be confessed to a
priest: notwithstanding, she denied not to confess her offences as
one to another, but not auricularly to any priest. And as
touching, the sacrament of the altar, she protested that if she or
any other did receive the sacrament so as Christ and his apostles
after him did deliver it, then she and they did receive it to
their comfort: but as it is now used in the church, she said that
no man could otherwise receive it than to his damnation, as she
thought. Afterward being examined again concerning penance,
whether it were a sacrament or no, she plainly denied the same,
and that the popish manner of their absolution was not consonant
to the word, nor necessary to be taken; with such other like,
agreeing with the answers and confession of John Lomas before
mentioned. Whereupon the sentence being likewise read, she was
committed to the sheriffs of Canterbury, and so suffering
martyrdom with the rest, declared herself a perfect and constant
witness of Christ and of his truth the thirty-first day of
January.

Anne Albright, alias Champnes, martyr.

     Against Anne Albright, likewise appearing before the judge
and his colleagues, it was also objected concerning the same
matter of confession: whereunto she answered in these words,
saying, "that she would not be confessed of a priest; "and added
moreover, speaking unto the priests, "You priests," said she, "are
the children of perdition, and can do no good by your confession."
And likewise speaking unto the judge and his assistants, she told
them that they were subverters of Christ's truth.

     And as touching the sacrament of the altar, she said it was a
naughty and abominable idol, and so utterly denied the same
sacrament. Thus, persisting and persevering in her former sayings
and answers, she was condemned the said eighteenth day of the said
month, with the others above mentioned; with whom also she
suffered quietly, and with great comfort, for the right of
Christ's religion.

Joan Sole.

     In the like manner Joan Sole, of the parish of Horton, was
condemned of the same Pharisees and priests, for not allowing
confession auricular, and for denying the real presence and
substance of Christ to be in the sacrament of the altar: who,
after their Pharisaical sentence being promulgated, was brought by
the sheriffs to the stake with the other four, and sustained the
like martyrdom with them, through the assistance of God's holy
grace and Spirit mightily working in her, to the glory of his
name, and confirmation of his truth.

Joan Catmer.

     The fifth and last of this heavenly company of martyrs, was
Joan Catmer, of the parish of Hythe, wife (as it should seem) of
George Catmer, burned before, who being asked what she said to
confession made to a priest, denied to be confessed to any such
priest. And moreover, the judge speaking of the sacrament of the
altar, she said and affirmed, that she believed not in that
sacrament, as it was then used; for that it was made, said she, a
very idol. In this her confession she, remaining and persisting,
was by the like sentence cruelly of them condemned; and so
suffered with the foresaid John Lomas, and the other three fellow
martyrs, ratifying and confessing with their blood the true
knowledge and doctrine of the glorious gospel of Christ Jesus our
Saviour.

     These five persons were burnt at two stakes and one fire
together, at Canterbury, as is before said: who, when the fire was
flaming about their ears, did sing psalms. Whereat the good
knight, Sir John Norton, being there present, wept bitterly at the
sight thereof.

     The judges and other assistants which sat upon her, and the
other four above mentioned, were Richard Faucet, John Warren, John
Mills, Robert Collins, and John Baker the notary.



331. THOMAS CRANMER

The life, state, and story of the reverend pastor and prelate,
Thomas Cranmer, archbishop of Canterbury, martyr; burned at
Oxford, for the confession of Christ's true doctrine, under Queen
Mary, A. D. 1556, March 21.

 AS concerning the life and estate of that most reverend father in
God, and worthy prelate of godly memory, Thomas Cranmer, late
archbishop of Canterbury, and of the original cause and occasion
of his preferment unto his archiepiscopal dignity, who of many
hath been thought to have procured the same by friendship only,
and of some others esteemed unworthy so high a vocation: it is
first therefore to be noted and considered, that the same Thomas
Cranmer, coming of an ancient parentage, from the Conquest to be
deducted, and continuing since in the name and family of a
gentleman, was born in a village called Aslacton in
Nottinghamshire, of whose said name and family there remaineth at
these days one manor and mansion-house in Lincolnshire, called
Cranmer Hall, &c., sometime a heritage of the said stock and
family. Cranmer being from his infancy kept at school, and brought
up not without much good civility, came in process of time unto
the university of Cambridge; and there prospering in right good
knowledge amongst the better sort of students, was chosen fellow
of Jesus College in Cambridge. It was at that time when, all good
authors and fine writers being neglected, filthy barbarousness was
embraced in all schools and universities. The names and numbers of
liberal arts did only remain; the arts themselves were clean lost.
Logic was gone out of kind, into sophistical trifles; philosophy,
both moral and natural, was miserably defaced with infinite
questions and subtleties; the use of tongues and eloquent learning
was either small, or none at all; yea, and divinity itself was
fallen into the state, that, being laden with articles and
distinctions, it served rather for the gain of a few, than for the
edification of many. Unluckily therefore so good a wit, falling
into these unhappy times, was constrained to spend a great part of
his youth (worthy of better instruction) in the peevish questions
of Duns and other masters of the same sort, until he was twenty
years old. At length, after so long darkness of barbarism, the
tongues and other good learning began, by little and little, to
spring up again, and the books of Faber and Erasmus began to be
much occupied and had in good estimation, with a number of good
authors besides. In whom the same Cranmer, taking no small
pleasure, did daily rub away his own rustiness on them, as upon a
whetstone, until at length, when Martin Luther was risen up, the
more bright and happy days of God's knowledge did waken men's
minds to the clear light of the truth; at which time, when he was
about thirty years old, omitting all other studies, he gave his
whole mind to discuss matters of religion, on both parts. And,
because he saw that he could not judge of these matters unless he
first considered and beheld the very fountains thereof, before he
would addict his mind to any opinion, he spent three whole years
in reading over the books of Holy Scriptures. After he had laid
this foundation no less wisely than happily, when he thought
himself sufficiently prepared, and being now instructed with more
ripeness of judgment, like a merchant greedy of all good things,
he gave his mind to read all kind of authors. In the mean while,
being addicted to no party or age, but, as a considering beholder
or scholar of Pythagoras, he weighed all men's opinions with
secret judgment. He read the old writers, so as he despised not
the new, and, all this while, in handling and conferring writers'
judgments, he was a slow reader, but an earnest marker. He never
came to any writer's book without pen and ink, but yet so that he
exercised his memory no less than his pen. Whatsoever controversy
came he gathered every author's sentence, briefly, and the
diversity of their judgments, into commonplaces, which he had
prepared for that purpose; or else, if the matter were too long to
write out, he noted the place of the author and the number of the
leaf, whereby he might have the more help for his memory. And so,
being master of arts, and fellow of Jesus College, it chanced him
to marry a gentleman's daughter: by means whereof he lost and gave
over his fellowship there, and became the reader in Buckingham
College. And for that he would with more diligence apply that his
office of reading, he placed his said wife in an inn, called the
Dolphin, in Cambridge, the wife of the house being of affinity
unto her. By reason whereof, and for that his often resort unto
his wife in that inn, he was much marked of some popish merchants:
whereupon rose the slanderous noise and report against him, after
he was preferred to the archbishopric of Canterbury, raised up by
the malicious disdain of certain malignant adversaries to Christ
and his truth, bruiting abroad every where, that he was but an
hosteler, and therefore without all good learning. Of whose
malicious reports, one of their practices in that behalf shall
hereafter be declared, as place and time shall serve.

     But in the mean time to return to the matter present: whilst
this said Master Cranmer continued as a reader in Buckingham
College, his wife died in childbed. After whose death, the masters
and fellows of Jesus College, desirous again of their old
companion, namely, for his towardliness in learning, chose him
again fellow of the same college. Where he, remaining at his
study, became in few years after the reader of divinity lecture in
the same college, and in such special estimation and reputation
with the whole university, that, being doctor of divinity, he was
commonly appointed one of the heads (which are two or three of the
chiefest learned men) to examine such as yearly proceed in
commencement, either bachelors or doctors of divinity, by whose
approbation the whole university licenseth them to proceed unto
their degree; and again, by whose disallowance the university also
rejecteth them for a time, to proceed until they be better
furnished with more knowledge. A. D. 1526.

     Now Dr. Cranmer, ever much favouring the knowledge of the
Scripture, would never admit any to proceed in divinity, unless
they were substantially seen in the story of the Bible: by means
whereof certain friars, and other religious persons, who were
principally brought up in the study of school authors without
regard had to the authority of Scriptures, were commonly rejected
by him; so that he was greatly, for that his severe examination,
of the religious sort much hated, and had in great indignation.
And yet it came to pass in the end, that divers of them being thus
compelled to study the Scriptures, became afterwards very well
learned and well affected; insomuch, that when they proceeded
doctors of divinity, they could not overmuch extol and commend
Master Doctor Cranmer's goodness towards them, who had for a time
put them back, to aspire unto better knowledge and perfection.
Among whom Dr. Barret, a White Friar, who afterwards dwelt at
Norwich, was after that sort handled, giving him no less
commendation for his happy rejecting of him for a better
amendment. Thus much I repeat, that our apish and popish sort of
ignorant priests may well understand that this his exercise, kind
of life, and vocation, was not altogether hosteler-like.

     Well, to go forwards: like as he was neither in fame unknown,
nor in knowledge obscure, so was he greatly solicited by Dr.
Capon, to have been one of the fellows in the foundation of
Cardinal Wolsey's college in Oxford, which he utterly refused, not
without danger of indignation. Notwithstanding, foreseeing that
which after chanced, to the utter confusion of many well-affected
learned men there, without consideration, (because man's glory was
there more sought for than God's,) he stood to the danger of the
said indignation, which chanced more prosperously unto him within
few years after than he looked for. For, while he thus continued
in Cambridge, the great and weighty cause of King Henry the
Eighth, his divorce with the Lady Katharine, dowager of Spain,
came into question; which being many ways by the space of two or
three years amongst the canonists, civilians, and other learned
men diversely disputed and debated, it came to pass that this said
Dr. Cranmer, by reason that the plague was in Cambridge, resorted
to Waltham Abbey, to one Master Cressy's house there, whose wife
was of kin to the said Master Cranmer. And for that he had two
sons of the said Cressy with him at Cambridge as his pupils, he
rested at Waltham Cross, at the house of the said Master Cressy,
with the said two children, during that summer-time while the
plague reigned. A. D. 1529.

     In this summer-time Cardinal Campeius and Cardinal Wolsey,
being in commission from the pope to hear and determine that great
cause in controversy between the king and the queen, his pretended
wife, dallied and delayed all the summer-time until the month of
August came, in hearing the said cause in controversy debated.
When August was come, the said cardinals little minding to proceed
to sentence giving, took occasion to finish their commission, and
not further to determine therein, pretending that it was not
permitted by the laws to keep courts of ecclesiastical matters in
harvest-time: which sudden stay and giving over of the said
commission by both the cardinals, being unknown to the king, it so
much moved him, that he, taking it as a mock at the cardinals'
hands, commanded the dukes of Norfolk and Suffolk to despatch
forthwith Cardinal Campeius home again to Rome; and so in haste
removed himself from London to Waltham for a night or twain, while
his household removed to Greenwich: by means whereof it chanced
that the harbingers lodged Dr. Stephen, secretary, and Dr. Foxe,
almoner, (who were the chief furtherers, preferrers, and defenders
on the king's behalf of the said cause,) in the house of the said
Master Cressy, where the said Dr. Cranmer was also lodged and
resident. When supper-time came, they all three doctors met
together; Dr. Stephen and Dr. Foxe much marvelling of Dr.
Cranmer's being there; who declared to them the cause of his there
being, namely, for that the plague was in Cambridge. And as they
were of old acquaintance, so the secretary and the ahnoner right
well entertained Dr. Cranmer, minding to understand part of his
opinion touching their great business they had in hand. And so as
good occasion served, while they were at supper, they conferred
with Dr. Cranmer concerning the king's cause, requesting him of
his judgment and opinion what he thought therein.

     Whereto Dr. Cranmer answered, that he could say little to the
matter, for that he had not studied nor looked for it.
Notwithstanding he said to them, that in his opinion they made
more ado in prosecuting the law ecclesiastical, than needed. "It
were better, as I suppose," quoth Dr. Cranmer, "that the question,
whether a man may marry his brother's wife, or no? were decided
and discussed by the divines, and by the authority of the word of
God, whereby the conscience of the prince might be better
satisfied and quieted, than thus from year to year by frustratory
delays to prolong the time, leaving the very truth of the matter
unbolted out by the word of God. There is but one truth in it,
which the Scripture will soon declare, make open, and manifest,
being by learned men well handled, and that may be as well done in
England in the universities here, as at Rome, or elsewhere in any
foreign nation, the authority whereof will compel any judge soon
to come to a definitive sentence: and therefore, as I take it, you
might this way have made an end of this matter long since." When
Dr. Cranmer had thus ended his tale, the other two well liked of
his.device, and wished that they had so proceeded aforetime, and
thereupon conceived some matter of that device to instruct the
king withal, who then was minded to send to Rome again for a new
commission.

     Now the next day, when the king removed to Greenwich, like as
he took himself not well handled by the cardinals in thus
deferring his cause, so his mind being unquieted, and desirous of
an end of his long and tedious suit, he called unto him these his
two principal doers in his said cause, namely, the said Dr.
Stephen and Dr. Foxe, saying unto them, "What now, my masters,"
quoth the king, "shall we do in this infinite cause of mine? I see
by it there must be a new commission procured from Rome; and when
we shall have an end, God knoweth, and not I."

     When the king had said somewhat his mind herein, the almoner,
Dr. Foxe, said unto the king again, "We trust that there shall be
better ways devised for your Majesty, than to make travel so far
as to Rome any more in your Highness's cause, which by chance was
put into our heads this other night being at Waltham." The king
being very desirous to understand his meaning, said, "Who hath
taken in hand to instruct you by any better or shorter way to
proceed in our said cause?" Then said Dr. Foxe, "It chanced us to
be lodged at Waltham in Master Cressy's house this other night,
your Highness being there, where we met with an old acquaintance
of ours, named Dr. Cranmer, with whom having conference concerning
your Highness's cause, he thought that the next way were, first to
instruct and quiet your Majesty's conscience by trying your
Highness's question out by the authority of the word of God, and
thereupon to proceed to a final sentence." With this report the
secretary was not content with the almoner, for that he did not
utter this device as of their own invention. And when the
secretary would have seemed by colourable words to make it appear
to the king, that they of themselves had devised that means; the
king then said, "Where is this Dr. Cranmer? Is he still at
Waltham?" They answered that they left him there. "Marry," said
the king, "I will surely speak with him, and therefore let him be
sent for out of hand. I perceive," quoth the king, "that that man
hath the sow by the right ear: and if I had known this device but
two years ago, it had been in my way a great piece of money, and
had also rid me out of much disquietness."

     Whereupon Dr. Cranmer was sent for, and being removed from
Waltham to Cambridge, and so towards his friends in
Nottinghamshire, a post went for him. But when he came to London,
he began to quarrel with these two his acquaintances, that he, by
their means, was thus troubled and brought thither to be cumbered
in a matter, wherein he had nothing at all travailed in study; and
therefore most instantly entreated them, that they would make his
excuse in such sort, that he might be despatched away from coming
in the king's presence. They promised, and took the matter upon
them so to do, if by any means they might compass it. But all was
in vain: for the more they began to excuse Dr. Cranmer's absence,
the more the king chid with them, for that they brought him not
out of hand to his presence; so that, no excuse serving, he was
fain undelayedly to come to the court unto the king, whom the
gentle prince benignly accepting, demanded his name, and said unto
him, "Were you not at Waltham such a time, in the company of my
secretary and my almoner?" Dr. Cranmer affirming the same, the
king said again, "Had you not conference with them concerning our
matter of divorce now in question after this sort? repeating the
manner and order thereof. "That is right true, if it please your
Highness," quoth Dr. Cranmer. "Well, said the king, "I well
perceive that you have the right scope of this matter. You must
understand," quoth the king, "that I have been long troubled in
conscience; and now I perceive that by this means I might have
been long ago relieved one way or other from the same, if we had
this way proceeded. And therefore, Master Doctor, I pray you, and
nevertheless, because you are a subject, I charge and command you,
(all your other business and affairs set apart,) to take some
pains to see this my cause to be furthered according to your
device, as much as it may lie in you, so that I may shortly
understand whereunto I may trust. For this I protest before God
and the world, that I seek not to be divorced from the queen, if
by any means I might justly be persuaded that this our matrimony
were inviolable, and not against the laws of God; for otherwise
there was never cause to move me to seek any such extremity:
neither was there ever prince had a more gentle, a more obedient
and loving companion and wife than the queen is, nor did I ever
fancy woman in all respects better, if this doubt had not risen;
assuring you that for the singular virtues wherewith she is
endued, besides the consideration of her noble stock, I could be
right well contented still to remain with her, if so it would
stand with the will and pleasure of Almighty God." And thus,
greatly commending her many and singular qualities, the king said,
"I therefore pray you with an indifferent eye, and with as much
dexterity as lieth in you, that you for your part do handle the
matter for the discharging of both our consciences."

     Dr. Cranmer, much disabling himself to meddle in so weighty a
matter, besought the king's Highness to commit the trial and
examining of this matter by the word of God, unto the best learned
men of both his universities, Cambridge and Oxford.

     You say well," said the king, "and I am content therewith.
But yet nevertheless, I will have you specially to write your mind
therein." And so calling the earl of Wiltshire to him, said, "I
pray you, my Lord, let Dr. Cranmer have entertainment in your
house at Durham Place for a time, to the intent he may be there
quiet to accomplish my request, and let him lack neither books,
nor any thing requisite for his study. And thus, after the king's
departure, Dr. Cranmer went with my Lord of Wiltshire unto his
house, wherein he incontinently wrote his mind concerning the
king's question; adding to the same, besides the authorities of
the Scriptures, of general councils, and of ancient writers, also
his opinion, which was this: That the bishop of Rome had no such
authority, as whereby he might dispense with the word of God and
the Scripture.

     When Dr. Cranmer had made this book, and committed it to the
king, the king said to him, "Will you abide by this that you have
here written before the bishop of Rome?" "That will I do by God's
grace," quoth Dr. Cranmer, "if your Majesty do send me thither."
"Marry," quoth the king, "I will send you even to him in a sure
ambassage."

     And thus by means of Dr. Cranmer's handling of this matter
with the king, not only certain learned men were sent abroad to
the most part of the universities in Christendom, to dispute the
question, but also the same being. by commission disputed by the
divines in both the universities of Cambridge and Oxford, it was
there concluded, that no such matrimony was by the word of God
lawful. Whereupon a solemn ambassage was then prepared and sent to
the bishop of Rome, then being at Bologna, wherein went the earl
of Wiltshire, Dr. Cranmer, Dr. Stokesley, Dr. Carne, Dr. Bennet,
and divers other learned men and gentlemen. A. D. 1530.

Illustration: The Earl of Wiltshire's Spaniel Biting the Pope in
the Foot


     And when the time came that they should come before the
bishop of Rome to declare the cause of their ambassage, the
bishop, sitting on high in his cloth of estate and in his rich
apparel, with his sandals on his feet, offering as it were his
foot to be kissed of the ambassadors; the earl of Wiltshire,
disdaining thereat, stood still, and made no countenance
thereunto, so that all the rest kept themselves from that
idolatry. Howbeit, one thing  is not here to be omitted, as a
prognosticate of our separation from the see of Rome, which then
chanced by a spaniel of the earl of Wiltshire. For he, having
there a great spaniel which came out of England with him, stood
directly between the earl and the bishop of Rome, when the said
bishop had advanced forth his foot to be kissed. Now whether the
spaniel perceived the bishop's foot of another nature than it
ought to be, and so taking it to be some kind of repast -- or
whether it was the will of God to show some token by a dog unto
the bishop of his inordinate pride, that his feet were more meet
to be bitten of dogs, than kissed of Christian menthe spaniel, (I
say,) when the bishop extended his foot to be kissed, no man
regarding the same, straightway (as though he had been of purpose
appointed thereunto) went directly to the pope's feet, and not
only kissed the same unmannerly with his mouth, but, as some
plainly reported and affirmed, took fast with his mouth the great 
toe of the pope, so that in haste he pulled in his glorious feet
from the spaniel: whereat our men smiling in their sleeves, what
they thought, God knoweth. But in fine, the pontifical bishop
after that sought no more at that present for kissing his feet,
but without any further ceremony gave ear to the ambassadors what
they had to say; who, entering there before the bishop, offered on
the king's behalf to be defended, that no man jure divino, could
or ought to marry his brother's wife, and that the bishop of Rome
by no means ought to dispense to the contrary. Divers promises
were made, and sundry days appointed, wherein the question should
have been disputed; and when our part was ready to answer, no man
there appeared to dispute in that behalf. So in the end, the
bishop making to our ambassadors good countenance, and gratifying
Dr. Cranmer with the office of the penitentiaryship, dismissed
them undisputed withal.

     Whereupon the earl of Wiltshire, and the other commissioners,
saving Dr. Cranmer, returned home again into England. And
forthwith Dr. Cranmer went to the emperor, (being in his journey
towards Vienna, in expedition against the Turk,) there to answer
such learned men of the emperor's council, as would or could say
any thing to the contrary part. Where amongst the rest, at the
same time was Cornelius Agrippa, a high officer in the emperor's
court, who having private conference with Dr. Cranmer in the
question, was so fully resolved and satisfied in the matter, that
afterwards there was never disputation openly offered to Dr.
Cranmer in that behalf. For through the persuasion of Agrippa, all
other learned men there were much discouraged: insomuch that after
Dr. Cranmer was returned into England, Agrippa fell into such
displeasure with the emperor, as some men thought, that because of
the hindering and discouraging so much the contrary part, he was
committed to prison, where he for sorrow ended his life, as it was
reported. In the mean space, while the emperor returned home from
Vienna through Germany, Dr. Cranmer in that voyage had conference
with divers learned men of Germany concerning the said question,
who, very ambiguously heretofore conceiving the cause, were fully
resolved and satisfied by him.

     This matter thus prospering on Dr. Cranmer's behalf, as well
touching the king's question, as concerning the invalidity of the
bishop of Rome's authority, Bishop Warham, then archbishop of
Canterbury, departed this transitory life, whereby that dignity
then being in the king's gift and disposition, was immediately
given to Dr. Cranmer, as worthy for his travail of such a
promotion. Thus much touching the preferment of Dr. Cranmer unto
his dignity, and by what means he achieved unto the same (not by
flattery, nor by bribes, nor by any other unlawful means); which
thing I have more at large discoursed, to stop the railing mouths
of such, who, being themselves obscure and unlearned, shame not to
detract so learned a man most ignominiously with the surname of an
hosteler, whom for his godly zeal unto sincere religion they ought
with much humility to have had in regard and reputation.

     Not long after, as one occasion bringeth in another; so upon
this question of the marriage riseth another question of the
pope's authority; insomuch that in the parliament it was doubted
of the primacy of the Church of Rome. And here the new archbishop
was not a little helped by his old collections and notes, which he
used in studying: for all the weight of the business was chiefly
laid on his shoulders. He therefore alone received, and answered,
and confuted, all the objections of all the papists. And whereas
the saying is, as Not Hercules against two," he alone encountered
with so many ensigns and armies of divines; he alone sustained all
the force of all his adversaries; he opened from the very
foundations abundantly and readily what was to be judged and
determined of the bishop of Rome and all his authority; he showed
that the pope's lordship was brought in by no authority of the
Scripture, but by affected and ambitious tyranny of men; and that
the chiefest power in earth belonged to the emperor, to kings, and
to other potentates, to whom the bishops, priests, popes, and
cardinals, by God's commandment, were no less subject than other
men of the commonwealth: and therefore there was no cause why the
bishop of Rome should excel other bishops in authority, who should
be subject to their own magistrates, and of them be kept in order:
and although authority be granted him over his own, yet so
insolent and immoderate advancing of that see, by no right could
be borne withal, but rather it should be made equalwith the rest.

     And therefore it were even best that by consent of the king
and the other estates the ambitious lordship of this bishop, being
driven out of England, should keep itself within its own Italy, as
a river is kept within its banks.

     These matters being thus done and passed in the parliament,
soon after the king and queen, by the ecclesiastical law, were
cited at Dunstable before the archbishop of Canterbury and Stephen
Gardiner, bishop of Winchester, as judges, to hear the sentence of
God's word concerning this matter. The king refused not to appear
at the censure of God's law; but the queen, refusing to stand to
their judgment, appealed to the bishop of Rome. But forasmuch as
the pope's authority being banished out of the realm, and by
public authority it was enacted that no man should appeal out of
the realm to Rome for any matter, the judges, making no delay, out
of God's word pronounced the marriage to be unlawful, and so made
divorce.

     But Winchester, although he had openly sworn before all the
states in the parliament, and in special words, against the pope's
domination, yet inwardly in his fox's heart he bare a secret love
to the bishop of Rome. But contrariwise, the archbishop perceiving
(as it was indeed) that there was no hope to reform the church, so
long as the bishop of Rome's laws and power remained, now that his
name was driven out, sought all occasions to bring his intent to
pass. By little and little he called home and conformed the
churches into a more wholesome discipline of Christ, and example
of the primitive church: and as the pope's name and title were now
abolished, so he laboured also to banish out of the realm his
errors, heresies, and corruptions. And not content therewith, he 
obtained of the king, partly by his own suit, and partly by other
men's suit, that certain learned bishops, being chosen out, should
by their common consent make a book of ecclesiastical
institutions, which should be better purged from all popish
superstitions. In this number were chosen Stokesley bishop of
London, Gardiner bishop of Winchester, Sampson bishop of Chester,
Repse bishop of Norwich, Goodrich bishop of Ely, Latimer bishop of
Worcester, Shaxton bishop of Salisbury, and Barlow bishop of St.
David's. Winchester in this while (according to the love that he
bare to the bishop of Rome, with three or four of the bishops as
good as he) laboured diligently and subtlely, that all the laws
and customs of old idolatry and superstition (as much as could be)
should be confirmed and established. Yet being overcome by the
authority of the ancient fathers, of the more ancient church, and
of the most ancient word of God, he gave place and subscribed to
the book, ,which, by the title of the authors, they called "The
Bishops' Book." By that book it appeareth that the archbishop of
Canterbury was not then well instructed in the doctrine of the
sacrament, because there is granted a real presence. There was
added also concerning worshipping of images, which article was
none of the bishop's, but added and written by the king's hand,
and (as it is suspected) through the secret persuasion of the
bishop of Winchester.

     These matters thus ordered, the abolishing of monasteries
began to be talked of. The king's desire was, that all the abbey-
lands should come to his coffers; and contrariwise the archbishop,
and other men of the church, thought it pertained more to
Christian religion and duty, that all the goods of monasteries
(which were very great) should be put to the necessary use of the
poor, and erecting of schools. For which cause the king's will
being somewhat bent against the archbishop and other maintainers
of his doctrine, (specially by the instigation of Gardiner, bishop
of Winchester, which sought all occasions to let and hinder the
gospel,) he set forth the Six Articles, more than man-quellers,
containing the sum of popish religion, and by full consent of
parliament established them. What a slaughter by the space of
eight years these Six Articles made, because we have showed in
another place, it were superfluous to repeat it here again;
although the king afterward (foregoing his anger, and considering,
as it was indeed, that the archbishop and others of his sort, did
it not for that he was offended with them, of stubbornness of
mind, but rather of simplicity of conscience) began to be more
favourable to him and them; and thought (as it is said) to have
mitigated the rigour and cruelty of certain of the said articles,
and minded to have reformed more things, if he had lived.

     Now as concerning his behaviour and trade of life towards God
and the world, being now entered into his said dignity, and
forasmuch as the apostle St. Paul, writing to two bishops, Timothy
and Titus, setteth out unto us a perfect description of a true
bishop, with all the properties and conditions belonging to the
same, unto the which exemplar it shall be hard in these strange
days to find the image of any bishop correspondent; yet, for
example' sake, let us take this archbishop of Canterbury, and try
him by the rule thereof, to see either how near he cometh to the
description of St. Paul, or else how far off he swerveth from the
common course of others in his time, of his calling. The rule of
St. Paul is to be found, 1 Tim. iii., also in his Epistle to
Titus, chap. i. in these words: A bishop must be faultless, as
becometh the minister of God. Not stubborn, nor angry, no
drunkard, no fighter, nor given to filthy lucre; but harborous,
one that loveth goodness, sober-minded, righteous, holy,
temperate, and such as cleaveth unto the true word and doctrine,
that he may be able to exhort, &c.

     Unto this rule and touchstone, to lay now the life and
conversation of this archbishop, we will first begin with that
which is thus written: "A bishop must be faultless, as becometh
the minister of God." Like as no man is without sin, and every man
carrieth with him his especial vice and fault: so yet
nevertheless, the apostle meaneth, that the bishop and minister
must be faultless, in comparison of the common conversation of men
of the world, which seem more licentiously to live at their own
liberties and pleasures, than the bishop or minister ought to do,
having small regard unto good example giving: which a bishop and
minister most carefully ought to consider, lest by his dissolute
life the word of God be slandered and evil spoken of. Which thing
to avoid, and the better to accomplish this precept of the
apostle, this worthy man evermore gave himself to continual study,
not breaking that order that he in the university commonly used,
that is, by five of the clock in the morning at his book, and so
consuming the time in study and prayer until nine of the clock. He
then applied himself (if the prince's affairs did not call him
away) until dinner time to hear suitors, and to despatch such
matters as appertained unto his special cure and charge, 
committing his temporal affairs, both of his household and other
foreign business, unto his officers; so that such things were
never impediments either to his study, or to his pastoral charge,
which principally consisted in reformation of corrupt religion,
and in setting forth of true and sincere doctrine. For the most
part always being in commission, he associated himself with
learned men for sifting and bolting out of one matter or other,
for the commodity and profit of the church of England; by means
whereof, and what for his private study, he was never idle:
besides that, he accounted it no idle point to bestow one hour or
twain of the day in reading over such works and books as daily
came from beyond the seas.

     After dinner, if any suitors were attendant, he would very
diligently hear them, and despatch them in such sort as every man
commended his lenity and gentleness, although the case required
that some while divers of them were committed by him to prison.
And having no suitors after dinner, for an hour or thereabout he
would play at the chess, or behold such as could play. That done,
then again to his ordinary study, at the which commonly he for the
most part stood, and seldom sat; and there continuing until five
of the clock, bestowed that hour in hearing the common prayer, and
walking or using some honest pastime until supper time. At supper,
if he had no appetite, (as many times he would not sup,) yet would
he sit down at the table, having his ordinary provision of his
mess furnished with expedient company, he wearing on his hands his
gloves, because he would (as it were) thereby wean himself from
eating of meat, but yet keeping the company with such fruitful
talk as did repast and much delight the hearers, so that by this
means hospitality was well furnished, and the alms-chest well
maintained for relief of the poor. After supper, he would consume
one hour at the least in walking, or some other honest pastime,
and then again until nine of the clock, at one kind of study or
other; so that no hour of the day was spent in vain, but the same
was so bestowed, as tended to the glory of God, the service of the
prince, or the commodity of the church; which his well-bestowing
of his time procured to him most happily a good report of all men,
to be in respect of other men's conversation faultless, as became
the minister of God.

     Secondly, it is required, "that a bishop ought not to be
stubborn:" with which kind of vice, without great wrong, this
archbishop in no wise ought to be charged; whose nature was such
as none more gentle, or sooner won to an honest suit or purpose;
specially in such things, wherein by his word, writing, counsel,
or deed, he might gratify either any gentle or noble man, or do
good to any mean person, or else relieve the needy and poor. Only
in causes pertaining to God or his prince, no man more stout, more
constant, or more hard to be won; as in that part his earnest
defence in the parliament house above three days together, in
disputing against the Six Articles of Gardiner's device, can
testify. And though the king would needs have them upon some
politic consideration to go forward, yet Cranmer so handled
himself as well in the parliament house, as afterwards by writing,
so obediently and with such humble behaviour in words towards his
prince, protesting the cause not to be his, but Almighty God's,
who was the author of all truth, that the king did not only well
like his defence, (willing him to depart out of the parliament
house, into the council chamber, whilst the act should pass and be
granted, for safeguard of his conscience; which he with humble
protestation refused, hoping that his Majesty in process of time
would revoke them again,) but also, after the parliament was
finished, the king, perceiving the zealous affection that the
archbishop bare towards the defence of his cause, which many ways
by Scriptures and manifold authorities and reasons he had
substantially confirmed and defended, sent the Lord Cromwell, then
vicegerent, with the two dukes of Norfolk and Suffolk, and all the
lords of the parliament, to dine with him at Lambeth; where it was
declared by the vicegerent, and the two dukes, that it was the
king's pleasure, that they all should in his Highness's behalf,
cherish, comfort, and animate him, as one that for his travail in
that parliament had showed himself both greatly learned, and also
discreet and wise: and therefore they willed him not to be
discouraged for any thing that was passed contrary to his
allegations. He most humbly thanked the king's Majesty of his
great goodness towards him, and them for all their pains, saying,
"I hope in God, that hereafter my allegations and authorities
shall take place to the glory of God and the commodity of the
realm; in the mean time I will satisfy myself with the honourable
consent of your Honours, and the whole parliament."

     Here is to be noted, that this man's stout and godly defence
of the truth herein so bound the prince's conscience, that he
would not permit the truth in that man to be clean overthrown with
authority and power; and therefore this way God working in the
prince's mind, a plain token was declared hereby, that all things
were not so sincerely handled in the confirmation of the said Six
Articles as it ought to have been; for else the prince might have
had a just cause to have borne his great indignation towards the
archbishop. Let us pray that both the like stoutness may be
perceived in all ecclesiastical and learned men, where the truth
ought to be defended, and also the like relenting and flexibility
may take place in princes and noblemen, when they shall have
occasion offered them to maintain the same, so that they utterly
overwhelm not the truth by self-will, power, and authority. Now in
the end this archbishop's constancy was such towards God's cause,
that he confirmed all his doings by bitter death in the fire,
without respect of any worldly treasure or pleasure. And as
touching his stoutness in his prince's cause, the contrary
resistance of the duke of Northumberland against him proved right
well his good mind that way; which chanced by reason that he would
not consent unto the dissolving of chantries, until the king came
of age, to the intent that they might then better serve to furnish
his royal estate, than to have so great treasure consumed in his
nonage: which his stoutness, joined with such simplicity, surely
was thought to divers of the council a thing incredible: specially
in such sort to contend with him, who was so accounted in this
realm, as few or none would or durst gainstand him.

     So dear was to him the cause of God and of his prince, that
for the one he would not keep his conscience clogged, nor for the
other lurk or hide his head. Otherwise (as it is said) his very
enemies might easily entreat him in any cause reasonable; and such
things as he granted, he did without any suspicion of upbraiding
or meed therefor: so that he was altogether void of the vice of
stubbornness, and rather culpable of overmuch facility and
gentleness.

     Then followeth "not angry." Surely if overmuch patience may
be a vice, this man may seem peradventure to offend rather on this
part than on the contrary. Albeit for all his doings I cannot say:
for the most part, such was his mortification that way, that few
we shall find in whom the saying of our Saviour Christ so much
prevailed, as with him, who would not only have a man to forgive
his enemies, but also to pray for them: that lesson never went out
of his memory. For it was known that he had many cruel enemies,
not for his own deserts, but only for his religion's sake: and yet
whatsoever he was that sought his hinderance, either in goods,
estimation, or life, and upon conference would seem never so
slenderly any thing to relent or excuse himself, he would both
forget the offence committed, and also evermore afterwards
friendly entertain him, and show such pleasure to him, as by any
means possible he might perform or declare, insomuch that it came
into a common proverb, "Do unto my Lord of Canterbury displeasure,
or a shrewd turn, and then you may be sure to have him your friend
while he liveth." Of which his gentle disposition in abstaining
from revengement, amongst many examples thereof, I will repeat
here one:--

     It chanced an ignorant priest and parson in the north parts,
(the town is not now in remembrance, but he was a kinsman of one
Chersey, a grocer, dwelling within London, being one of those
priests that use more to study at the ale-house, than in his
chamber or in his study,) to sit on a time with his honest
neighbours at the ale-house within his own parish, where was
communication ministered in commendation of my Lord Cranmer,
archbishop of Canterbury. This said parson, envying his name only
for religion's sake, said to his neighbours, "What make you of
him," quoth he, "he was but an hosteler, and hath no more learning
than the goslings that go yonder on the green;" with suchlike
slanderous and uncomely words. These honest neighbours of his, not
well bearing those his unseemly words, articled against him, and
sent their complaint to the Lord Cromwell, then vicegerent in
causes ecclesiastical, who sent for the priest, and committed him
to the Fleet, minding to have had him recant those his slanderous
words at Paul's Cross. Howbeit the Lord Cromwell having great
affairs of the prince then in hand, forgat his prisoner in the
Fleet. So that this Chersey, the grocer, understanding that his
kinsman was in durance in the Fleet only for speaking words
against my Lord of Canterbury, consulted with the priest, and
between them devised to make suit rather unto the archbishop for
his deliverance, than to the Lord Cromwell, before whom he was
accused; understanding right well that there was great diversity
of natures between those two estates, the one gentle and full of
clemency, and the other severe and somewhat intractable, namely,
against a papist: so that Chersey took upon him first to try my
Lord of Canterbury's benignity, namely, for that his cousin's
accusation touched only the offence against him, and none other.
Whereupon the said Chersey came to one of the archbishop's
gentlemen, (whose father bought yearly all his spices and fruit of
the said Chersey, and so thereby of familiar acquaintance with the
gentleman,) who, opening to him the trouble wherein his kinsman
was, requested that he would be a means to my Lord his master, to
hear his suit in the behalf of his kinsman.

     The matter was moved. The archbishop, like as he was of
nature gentle, and of much clemency, so would he never show
himself strange unto suitors, but incontinently sent for the said
Chersey. When he came before him, Chersey declared, that there was
a kinsman of his in the Fleet, a priest of the north country, "and
as I may tell your Grace the truth," quoth Chersey, "a man of
small civility, and of less learning. And yet he hath a parsonage
there, which now -- by reason that my Lord Cromwell hath laid him
in prison -- being in his cure, is unserved; and he hath continued
in durance above two months, and is called to no answer, and knows
not when he shall come to any end, so that this his imprisonment
consumeth his substance, and will utterly undo him, unless your
Grace be his good Lord." "I know not the man," said the
archbishop, "nor what he hath done, why he should be thus in
trouble." Said Chersey again, "He only hath offended against your
Grace, and against no man else, as may well be perceived by the
articles objected against him;" the copy whereof the said Chersey
then exhibited to the said archbishop of Canterbury, who, well
perusing the said articles, said, "This is the common talk of all
the ignorant papistical priests in England against me. Surely,"
said he, "I was never made privy to this accusation, and of his
endurance I never heard before this time. Notwithstanding, if
there be nothing else to charge him withal against the prince or
any of the council, I will, at your request, take order with him,
and send him home again to his cure to do his duty:" and so
thereupon sent his ring to the warden of the Fleet, willing him to
send the prisoner unto him, with his keeper, that afternoon.

     When the keeper had brought the prisoner at the hour
appointed, and Chersey had well instructed his cousin in any wise
to submit himself to the archbishop, confessing his fault, whereby
that way he should most easily have an end, and win his favour;
thus the parson being brought into the garden at Lambeth, and
there the archbishop, sitting under the vine, demanded of the
parson, what was the cause of his endurance, and who committed him
to the Fleet. The parson answered and said, that the Lord Cromwell
sent him thither, for that certain malicious parishioners of his
parish had wrongfully accused him of words which he never spake
nor meant. Chersey, hearing his foolish cousin so far out of the
way from his former instruction, said, "Thou dastardly dolt and
varlet! is this thy promise that thou madest to me? Are there not
a great number of thy honest neighbours' hands against thee, to
prove thee a liar?" "Surely my Lord," quoth Chersey, "it is pity
to do him good. I am sorry that I have troubled your Grace thus
far with him." "Well," said the archbishop unto the parson, "if
you have not offended me, I can do you no good; for I am entreated
to help one out of trouble that hath offended against me. If my
Lord Cromwell hath committed you to prison wrongfully, that lieth
in himself to amend, and not in me. If your offence only hath
touched me, I will be bold to do somewhat for your friend's sake
here. If you have not offended against me, then have I nothing to
do with you, but that you may go, and remain from whence you
came." Lord, what ado his kinsman Chersey made with him, calling
him all kind of opprobrious names! In the end my Lord of
Canterbury, seeming to rise and go his ways, the fond priest fell
on his knees, and said, "I beseech your Grace to forgive me this
offence, assuring your Grace that I spake those words being drunk,
and not well advised." "Ah," said my Lord, "this is somewhat, and
yet it is no good excuse: for drunkenness evermore uttereth that
which lieth hid in the heart of man when he is sober;" alleging a
text or twain out of the Scriptures concerning the vice of
drunkenness, which cometh not now to remembrance. "Now therefore,"
said the archbishop, "that you acknowledge somewhat your fault, I
am content to commune with you, hoping that you are at this
present of an indifferent sobriety. Tell me then," quoth he, "did
you ever see me, or were you ever acquainted with me, before this
day?" The priest answered and said that never in his life he saw
his Grace. "Why then," said the archbishop, "what occasion had you
to call me an hosteler, and that I had not so much learning as the
goslings which then went on the green before your face? If I have
no learning you may now try it, and be out of doubt thereof;
therefore I pray you appose me, either in grammar or in other
liberal sciences; for I have at one time or other tasted partly of
them. Or else, if you are a divine, say somewhat that way."
Illustration: Cranmer, Chersey and the Priest

     The priest being amazed at my Lord's familiar talk, made
answer and said, "I beseech your Grace to pardon me. I am
altogether unlearned, and understand not the Latin tongue, but
very simply. My only study hath been to say my service and mass,
fair and deliberate, which I can do as well as any priest in the
country where I dwell, I thank God." "Well," said the other, "if
you will not appose me, I will be so bold to appose you, and yet
as easily as I can devise; and that only in the story of the Bible
now in English, in which I suppose that you are daily exercised.
Tell me therefore who was King David's father," said my Lord. The
priest stood still, pausing a while, and said, "In good faith, my
Lord, I have forgotten his name." Then said the other again to
him, "If you cannot tell that, I pray you tell me then, who was
Solomon's father?" The fond foolish priest, without all
consideration what was demanded of him before, made answer, "Good
my Lord, bear with me, I am no further seen in the Bible, than is
daily read in our service in the church."

     The archbishop then answering, said, "This my question may be
found well-answered in your service. But I now well perceive,
howsoever ye have judged heretofore of my learning, sure I am that
you have none at all. But this is the common practice of all you
that be ignorant and superstitious priests, to slander, backbite,
and hate all such as are learned and well-affected towards God's
word and sincere religion. Common reason might have taught you
what an unlikely thing it was, and contrary to all manner of
reason, that a prince, having two universities within his realm of
well-learned men, and desirous to be resolved of as doubtful a
question as in these many years the like was not moved within
Christendom, should be driven to that necessity for the defence of
his cause, to send out of his realm an hosteler, being a man of no
better knowledge than is a gosling, in an embassage to answer all
learned men, both in the court of Rome and the emperor's court, in
so difficult a question as toucheth the king's matrimony, and the
divorce thereof. I say, if you were men of any reasonable
consideration, you might think it both unseemly and uncomely for a
prince so to do. But look, where malice reigneth in men, there
reason can take no place; and therefore I see by it, that you all
are at a point with me, that no reason or authority can persuade
you to favour my name, who never meant evil to you, but both for
your commodity and profit. Howbeit, God amend you all, forgive
you, and send you better minds!" With these words the priest
seemed to weep, and desired his Grace to pardon his fault and
frailty, so that by his means he might return to his cure again,
and he would sure recant those his foolish words before his
parishioners so soon as he came home, and would become a new man.
"Well," said the archbishop, "so had you need:" and giving him a
godly admonition to refuse the haunting of the alehouse, and to
bestow his time better in the continual reading of the Scriptures, 
he dismissed him from the Fleet.

     The Lord Cromwell, perceiving within a fortnight after that
his prisoner was sent home without any open punishment, came to
Lambeth unto the archbishop, and in a great heat said to him, "My
Lord, I understand that you have despatched the northern priest,
that I of late sent to the Fleet, home again, who unhonestly
railed of you, and called you an hosteler." "Indeed I have so
done," said he again, "for that in his absence the people of his
cure wanted their divine service." "It is very devout divine
service that he saith," quoth the Lord Cromwell. "It were more
meet for him to be an hosteler than a curate, who sticked not to
call you an hosteler. But I thought so much what you would do, and
therefore I would not tell you of his knavery when I sent him to
prison. Howbeit, henceforth they shall cut your throat, before
that I say any thing more to them on your behalf." "Why, what
would you have done with him?" quoth the archbishop. "There was 
nothing laid to his charge, other than words spoken against me;
and now the man is repentant and well-reconciled, and hath been at
great charges in prison: it is time therefore that he were rid out
of his trouble." "Well," said my Lord Cromwell, "I meant that he
should have preached at Paul's Cross a recantation before he had
gone home." "That had been well done," quoth the other, "for then
you would have had all the world as well to wonder at me as at
him." "Well, well," said the Lord Cromwell, "we shall so long bear
with these popish knaves, that at length they will bring us indeed
to be wondered at of the whole world."

     This example, among others, serveth to declare that there
remained small desire of revenging in the said archbishop. But
what should I say more? his quietness and mortification this way
was such, that it is reported of all that knew him, that he never
raged so far with any of his household servants, as once to call
the meanest of them varlet or knave in anger, much less to reprove
a stranger with any reproachful words. Much unlike, in this part,
to the property (as it seemeth) of some other inferior bishops of
this realm, which have not spared to fly in the faces, to pluck
off the beards, to burn the hands, to beat and scourge with rods
the bodies, of both gentlemen, married men, and others, having
almost nothing else in their mouth, but "fools "and "knaves," &c.:
and yet, after all this, think themselves good perfect bishops,
after the rule which followeth and saith,

     "No striker, no fighter." -- From which kind of vice, the
nature of this archbishop was so far off, as was his doctrine
which he professed, and death which he suffered, far off from all
condition and example of blind popery. After the prohibition of
these foresaid vices, succeedeth the mother of all good virtues
necessarily required of all true Christians, but chiefly of a
spiritual prelate, which is,

     "Not given to filthy lucre, but harborous," &c. The contrary
whereof was so odious unto St. Paul, that he esteemed the same no
less than a kind of idolatry, in that it maketh men forget their
duty to God so far, and, instead of him, to worship their
treasure. How little this prelate we speak of was infected with
this vice, and how he was no niggard, all kind of people that knew
him (as well learned beyond the seas and on this side, to whom
yearly he gave in exhibition no small sums of money, as others,
both gentlemen, mean men, and poor men, who had in their necessity
that which he could conveniently spare, lend, or make) can well
testify. And albeit such was his liberality to all sorts of men,
that no man did lack whom he could do for, either in giving or
lending; yet nevertheless such was again his circumspection, that
when he was apprehended and committed by Queen Mary to the Tower,
he owed no man living a penny, that could or would demand any duty
of him, but satisfied every man to the uttermost: whereas no small
sums of money were owing him of divers persons, which by breaking
their bills and obligations he freely forgave and suppressed
before his attainder. Insomuch that when he perceived the fatal
end of King Edward should work to him no good success touching his
body and goods, he incontinently called for his officers, his
steward and others, commanding them in any wise to pay where any
penny was owing, which was out of hand despatched. And then he
said, "Now I thank God, I am mine own man, and in conscience, with
God's help, able else to answer all the world and worldly
adversities;" which some men suppose he might also have avoided,
if he would have been counselled by some of his friends.

     It followeth, moreover, "harborous." -- And as touching this
word harborous, whereby is meant the good maintenance of
hospitality; so little was this property lacking in him, that some
men, misliking the same, thought it rather a house of over-much
lavishing and unprofitable expense. But as nothing can be so well
done, which by some one or other shall not be maligned and
detracted; so neither did this man lack his cavillers, some
finding fault with his over-much prodigality, some, on the
contrary part, repining and complaining of his spare house and
strait order, much under the state of his revenues and calling. Of
which two, the first sort must consider the causes which moved him
to that liberal and large kind of expenses; wherein here cometh to
be considered, the time wherein he served, which was when
reformation of religion first began to be advanced, in which time
the whole weight and care of the same most chiefly depended upon
his hand; during which season, almost for the space of sixteen
years together, his house was never lightly unfurnished of a
number both of learned men and commissioners, from time to time
appointed for deciding of ecclesiastical affairs. And thus, as he
seemed to some over-large and lavishing more than needed in
hospitality; so on the other side there wanted not some of whom he
was much noted and accused again, yea, and also complained of to
King Henry the Eighth, for too slender and niggardly housekeeping,
as not worthy to be accounted the hospitality of a mean gentleman,
as here following shall appear.

     After that the ample and great possessions, revenues, jewels,
rich ornaments, and other treasures of the abbeys were dissolved
and brought into the king's hands, in the dissolving whereof many
cormorants were fed and satisfied, and yet not so fully satisfied,
but that within a few years they began to wax hungry again: and
forasmuch as no more could be scraped now out of abbeys, they
began to seek how by some other prey to satisfy their appetites,
which was to tickle the king's ears with the rich revenue of the
bishops' lands. And to bring this device to pass, they procured
Sir Thomas Seymour, knight of the privy chamber, to be a promoter
of the matter; who not in all points much favouring the
archbishop, having time and a convenient occasion, declared to the
king that my Lord of Canterbury did nothing else but sell his
woods, and let his leases by great and many fines, making havoc of
all the royalties of the archbishopric; and that only to the
intent to gather up treasure for his wife and children, keeping no
manner of hospitality, in respect of so great a revenue:
advertising the king further, that it was the opinion of many wise
men, that it were more meet for the bishops to have a sufficient
yearly stipend in money out of the exchequer, than to be cumbered
with those temporal affairs of their royalties, being impediments
unto their study and pastoral charge; and his Highness to have
their lands and royalties converted to his proper use, which
besides their honest stipends, would be unto his Majesty no small
commodity and profit.

     When the king had heard his fair tale, he said little
thereunto, other than this: "Well," quoth he, "we will talk more
of this matter at another time." Now, within a fortnight after, or
thereabout, (whether by chance, or of set purpose, it is not
known,) it came to pass, that one day when his Highness going to
dinner had washed, Sir Thomas Seymour then holding the ewer, said
to the said Sir Thomas, "Go you out of hand to Lambeth, unto my
Lord of Canterbury, and bid him to be with me at two of the clock
at afternoon, and fail not." Sir Thomas straightways went to
Lambeth, and as he came to the gate the porter being in the lodge
came out, and conveyed him to the hall, which was thoroughly
furnished and set, both with the household servants and strangers,
with four principal head messes of officers, as daily it was
accustomed to be. When Sir Thomas saw that stately large hall so
well set and furnished, being therewith abashed, and somewhat
guilty of an untruth told to the king before, he retired back, and
would needs have gone to the archbishop of Canterbury by the
chapel, and not through the hall. Richard Neville, gentleman, then
steward of the household, perceiving his retire, came by and by
unto him, and after gentle entertainment demanded of him whether
he would speak with my Lord or no? Sir Thomas said, that he must
needs do so from the king's Highness, saying unto him, "and this
way I am going to my Lord's Grace." "Sir," said the steward, "you
cannot go that way, for the door is fast shut, in the dinner
time:" and so, by gentle means, brought him up to my Lord's
chamber through the hall, who then was at dinner: with whom he
dined, after he had done his message, whose ordinary fare might
always well beseem a right honourable personage. When dinner was
scarce done, Sir Thomas took his leave of my Lord, and went again
to the court.

     So soon as the king's Highness saw him, he said to him; "Have
you been with my Lord of Canterbury?" Sir Thomas answered, "That I
have, if it please your Majesty, and he will be with your Highness
straightways." "Dined you not with him?" said the king. "Yes,
sir," said he, "that have I done." And with that word, whether he
espied by the king's countenance, or by his words, any thing
tending to displeasure, he straightway without delay kneeled down
upon his knee, and said, "I beseech your Majesty to pardon me: I
do now well remember and understand, that of late I told your
Highness a great untruth concerning my Lord of Canterbury's
housekeeping: but from henceforth I intend never to believe that
person which did put that vain tale into my head; for I assure
your Highness that I never saw so honourable a hall set in this
realm (besides your Majesty's hall) in all my life, with better
order, and so well furnished in each degree. If I had not seen it
myself, I could never have believed it, and himself also so
honourably served." "Ah sir,". quoth the king's Highness, "have
you now espied the truth? I thought you would tell me another tale
when you had been there. He is a very varlet," quoth the king,
"that told you that tale: for he spendeth, (ah, good man!)" said
the king, "all that he hath in housekeeping. But now I perceive
which way the wind bloweth. There are a sort of you to whom I have
liberally given of the possessions and revenues of the suppressed
monasteries, which like as you have lightly gotten, so have you
more unthriftily spent, some at dice, other some in gay apparel,
and other ways worse, I fear me: and now that all is gone, you
would fain have me make another chevance with the bishops' lands,
to accomplish your greedy appetites. But let no other bishops
bestow their revenues worse than my Lord of Canterbury doth: then
shall you have no cause to complain of their keeping of house."

     And thus the tale being shut up, and ended by the king's
Highness, neither Sir Thomas Seymour, nor any other on his behalf,
ever after durst renew or revive that suit, or any more in King
Henry's days; so that it may be evident to all indifferent men,
the liberality of the archbishop in housekeeping what it was,
which being defended and commended by the prince himself, rather
may give a good example to his posterity to follow, than was then
to be depraved of any private subject, such as knew him not.

     In which archbishop this moreover is to be noted, with a
memorandum touching the relief of the poor, impotent, sick, and
such as then came from the wars at Boulogne, and other parts
beyond the seas, lame, wounded, and destitute: for whom he
provided, besides his mansion-house at Beaksbourne in Kent, the
parsonage-barn, well furnished with certain lodgings for the sick
and maimed soldiers; to whom were also appointed the almoner, a
physician, and a surgeon, to attend upon them, and to dress and
cure such as were not able to resort to their countries, having
daily from the bishop's kitchen hot broth and meat: for otherwise
the common alms of the household was bestowed upon the poor
neighbours of the shire. And when any of the impotent did recover
and were able to travel, they had convenient money delivered to
bear their charges, according to the number of miles from that
place distant. And this good example of mercy and liberal
benignity, I thought here good not in silence to he suppressed,
whereby others may be moved, according to their vocation, to walk
in the steps of no less liberality, than in him in this behalf
appeared.

     Now followeth together these virtues, "one that loveth
goodness, sober-minded, righteous, holy, and temperate." As
concerning these qualities, the trade of his life before, joined
with his benign and gentle disposition, doth testify that he could
not be void of these good virtues reigning in him, who was so
abundantly adorned with the others, which above we have declared.

     Then concludeth St. Paul with the most excellent virtue of
all others to be wished in a prelate of the church. For if this
constancy be not in him to this end, that is, "to cleave fast unto
the true word of doctrine, that he may be able to exhort with
wholesome learning, and to reprove them that say against it;" if
he be void (I say) of these gifts and graces, he is worthy of no
commendation, but shall be seen an idol, and a deceiver of the
world. Neither shall he deserve the name of a bishop, if either 
for dread or meed, affection or favour, he do at any time or in
any point swerve from the truth. As in this behalf the worthy
constancy of this said archbishop never, for the most part, shrank
from any manner of storm; but was so many ways tried, that neither
favour of his' prince, nor fear of the indignation of the same,
nor any other worldly respect, could alienate or change his
purpose, grounded upon that infallible doctrine of the gospel.
Notwithstanding, his constant defence of God's truth was ever
joined with such meekness toward the king, that he never took
occasion of offence against him.

     At the time of setting forth the Six Articles, mention was
made before in the story of King Henry the Eighth, how
adventurously this archbishop Thomas Cranmer did oppose himself,
standing, as it were, post alone, against the whole parliament,
disputing and replying three days together against the said
Articles: insomuch that the king, when neither he could mislike
his reasons, and yet would needs have these Articles to pass,
required him to absent himself for the time out of the chamber,
while the act should pass, and so he did; and how the king
afterward sent all the lords of the parliament unto the archbishop
to Lambeth to cheer his mind again, that he might not be
discouraged, all which appeareth above expressed: and this was
done during yet the state and time of the Lord Cromwell's
authority.

     And now that it may appear likewise, that after the decay of
the Lord Cromwell, yet his constancy in Christ's cause did not
decay, you shall hear what followeth after. For after the
apprehension of the Lord Cromwell, when the adversaries of the
gospel thought all things sure now on their side, it was so
appointed amongst them, that ten or twelve bishops, and other
learned men, joined together in commission, came to the said
archbishop of Canterbury for the establishing of certain articles
of our religion, which the papists then thought to win to their 
purpose against the said archbishop. For having now the Lord
Cromwell fast and sure, they thought all had been safe and sure
for ever: as indeed to all men's reasonable consideration, that
time appeared so dangerous, that there was no manner of hope that
religion reformed should any one week longer stand, such account
was then made of the king's untowardness thereunto; insomuch, that
of all those commissioners there was not one left to stay on the
archbishop's part, but he alone against them all stood in the
defence of the truth; and those that he most trusted to, namely
Bishop Heath, and Bishop Skip, left him in the plain field, who
then so turned against him, that they took upon them to persuade
him to their purpose; and, having him down from the rest of the
commissioners into his garden at Lambeth, there by all manner of
effectual persuasions entreated him to leave off his over-much
constancy, and to incline unto the king's intent, who was fully
set to have it otherwise than he then had penned, or meant to have
set abroad.

     When those two his familiars, with one or two others his
friends, had used all their eloquence and policy, he, little
regarding their inconstancy and remissness in God's cause or
quarrel, said unto them right notably, "You make much ado to have
me come to your purpose, alleging that it is the king's pleasure
to have the articles, in that sort you have devised them, to
proceed; and now that you do perceive his Highness by sinister
information to be bent that way, you think it a convenient thing
to apply unto his Highness's mind. You be my friends both,
especially the one of you I did put to his Majesty as of trust.
Beware (I say) what you do. There is but one truth in our articles
to be concluded upon, which if you do hide from his Highness by
consenting unto a contrary doctrine, and then after in process of
time, when the truth cannot be hidden from him, his Highness shall
perceive how that you have dealt colourably with him, I know his
Grace's nature so well," quoth the archbishop," that he will never
after trust and credit you, or put any good confidence in you. And
as you are both my friends, so therefore I will you to beware
thereof in time, and discharge your consciences in maintenance of
the truth." But all this would not serve, for they still swerved;
and in the end, by discharging of his conscience and declaring the
truth unto the king, God so wrought with the king, that his
Highness joined with him against the rest, so that the Book of
Articles passing on his side, he won the goal from them all,
contrary to all their expectations, when many wagers would have
been laid in London, that he should have been laid up with
Cromwell at that time in the Tower, for his stiff standing to his
tackle. After that day there could neither councillor, bishop, nor
papist win him out of the king's favour.

     Notwithstanding, not long after that, certain of the council,
whose names need not to be repeated, by the enticement and
provocation of his ancient enemy the bishop of Winchester, and
others of the same sect, attempted the king against him, declaring
plainly, that the realm was so infected with heresies and
heretics, that it was dangerous for his Highness further to permit
it unreformed, lest peradventure by long suffering, such
contention should arise and ensue in the realm among his subjects,
that thereby might spring horrible commotions and uproars, like as
in some parts of Germany it did not long ago: the enormity whereof
they could not impute to any so much, as to the archbishop of
Canterbury, who by his own preaching, and his chaplains', had
filled the whole realm full of divers pernicious heresies. The
king would needs know his accusers. They answered, that forasmuch
as he was a councillor, no man durst take upon him to accuse him;
but, if it would please his Highness to commit him to the Tower
for a time, there would be accusations and proofs enow against
him; for otherwise, just testimony and witness against him would
not appear, "and therefore your Highness," said they, "must needs
give us the counsel, liberty, and leave to commit him to durance."

     The king, perceiving their importunate suit against the
archbishop, (but yet meaning not to have him wronged, and utterly
given over into their hands,) granted unto them that they should
the next day commit him to the Tower for his trial. When night
came, the king sent Sir Anthony Denny about midnight to Lambeth to
the archbishop, willing him forthwith to resort unto him at the
court. The message done, the archbishop speedily addressed himself
to the court, and coming into the gallery where the king walked,
and tarried for him, his Highness said, "Ah, my Lord of
Canterbury! I can tell you news. For divers weighty considerations
it is determined by me, and the council, that you to-morrow, at
nine of the clock, shall be committed to the Tower, for that you
and your chaplains (as information is given us) have taught and
preached, and thereby sown within the realm, such a number of
execrable heresies, that it is feared, the whole realm being
infected with them, no small contentions and commotions will rise
thereby amongst my subjects, as of late days the like was in
divers parts of Germany: and therefore the council have requested
me, for the trial of the matter, to suffer them to commit you to
the Tower, or else no man dare come forth as witness in these
matters, you being a councillor."

     When the king had said his mind, the archbishop kneeled down
and said, "I am content, if it please your Grace, with all my
heart, to go thither at your Highness's commandment. And I most
humbly thank your Majesty that I may come to my trial; for there
be [those] that have many ways slandered me; and now this way I
hope to try myself not worthy of such report."

     The king, perceiving the man's uprightness, joined with such
simplicity, said, "O Lord, what manner of man be you! What
simplicity is in you! I had thought that you would rather have
sued to us to have taken the pains to have heard you and your
accusers together for your trial, without any such endurance. Do
you not know, what state you be in with the whole world, and how
many great enemies you have? Do you not consider what an easy
thing it is, to procure three or four false knaves to witness
against you? Think you to have better luck that way, than your
Master Christ had? I see by it you will run headlong to your
undoing, if I would suffer you. Your enemies shall not so prevail
against you, for I have otherwise devised with myself to keep you
out of their hands. Yet notwithstanding to-morrow, when the
council shall sit, and send for you, resort unto them, and if in
charging you with this matter, they do commit you to the Tower,
require of them, because you are one of them, a councillor, that
you may have your accusers brought before them, and that you may
answer their accusations before them, without any further
endurance, and use for yourself as good persuasions that way as
you may devise; and if no entreaty or reasonable request will
serve, then deliver unto them this my ring," (which then the king
delivered unto the archbishop,) "and say unto them, 'If there be
no remedy, my Lords, but that I must needs go to the Tower, then I
revoke my cause from you, and appeal to the king's own person by
this his token unto you all,' for" (said the king then unto the
archbishop) "so soon as they shall see this my ring, they know it
so well, that they shall understand that I have resumed the whole
cause into mine own hands and determination, and that I have
discharged them thereof."

     The archbishop, perceiving the king's benignity so much to
him-wards, had much ado to forbear tears. "Well," said the king,
"go your ways, my Lord, and do as I have bidden you." My Lord,
humbling himself with thanks, took his leave of the king's
Highness for that night.

     On the morrow about nine of the clock before noon, the
council sent a gentleman-usher for the archbishop, who when he
came to the council-chamber door, could not be let in; but of
purpose (as it seemed) was compelled there to wait among the
pages, lackeys, and serving-men all alone. Dr. Buts the king's
physician resorting that way, and espying how my Lord of
Canterbury was handled, went to the king's Highness, and said, "My
Lord of Canterbury, if it please your Grace, is well promoted; for
now he is become a lackey or a serving-man: for yonder he hath
stood this half-hour at the council-chamber door amongst them."
"It is not so," quoth the king, "I trow; the council hath not so
little discretion as to use the metropolitan of the realm in that
sort, specially being one of their own number. But let them
alone," said the king, "and we shall hear, more soon."

     Anon the archbishop was called into the council-chamber, to
whom was alleged, as before is rehearsed. The archbishop answered
in like sort as the king had advised him; and in the end, when he
perceived that no manner of persuasion or entreaty could serve, he
delivered them the king's ring, revoking his cause into the king's
hands. The whole council being thereat somewhat amazed, the earl
of Bedford with a loud voice, confirming his words with a solemn
oath, said, "When you first began this matter, my Lords, I told
you what would come of it. Do you think that the king will suffer
this man's finger to ache? Much more, I warrant you, will he
defend his life against brabbling varlets! You do but cumber
yourselves to hear tales and fables against him." And so
incontinently upon the receipt of the king's token, they all
arose, and carried the king his ring, surrendering that matter, as
the order and use was, into his own hands.

Illustration: Cranmer and his Accusers before King Henry VIII


     When they were all come to the king's presence, his Highness
with a severe countenance said unto them, "Ah, my Lords! I thought
I had had wiser men of my council than now I find you. What
discretion was this in you, thus to make the primate of the realm,
and one of you in office, to wait at the council-chamber door
amongst serving-men? You might have considered that he was a
councillor as well as you, and you had no such commission of me so
to handle him. I was content that you should try him as a
councillor, and not as a mean subject. But now I well perceive
that things be done against him maliciously, and if some of you
might have had your minds, you would have tried him to the
uttermost. But I do you all to wit, and protest, that if a prince
may be beholden unto his subject, [and so, solemnly laying his
hand upon his breast, said,] by the faith I owe to God, I take
this man here, my Lord of Canterbury, to be of all other a most
faithful subject unto us, and one to whom we are much beholden;"
giving him great commendations otherwise. And with that one or two
of the chiefest of the council, making their excuse, declared,
that in requesting his endurance, it was rather meant for his
trial, and his purgation against the common fame and slander of
the world, than for any malice conceived against him. "Well, well,
my Lords," quoth the king, "take him and well use him, as he is
worthy to be, and make no more ado." And with that every man
caught him by the hand, and made fair weather of altogethers,
which might easily be done with that man.

     And it was much to be marvelled, that they would go so far
with him, thus to seek his undoing, understanding this well
before, that the king most entirely loved him, and always would
stand in his defence, whosoever spake against him; as many other
times the king's patience was by sinister informations against him
tried. Insomuch that the Lord Cromwell was evermore wont to say
unto him, "My Lord of Canterbury, you are most happy of all men;
for you may do and speak what you list: and, say what all men can
against you, the king will never believe one word to your
detriment or hinderance. I am sure I take more pains than all the
council doth, and spend more largely in the king's affairs, as
well beyond the seas, as on this side, yea, I assure you, even
very spies in other foreign realms, at Rome and elsewhere, cost me
above one thousand marks a year: and do what I can to bring
matters to knowledge, for the commodity of the king and the realm,
I am every day chidden, and many false tales now and then believed 
against me; and therefore you are most happy, for in no point can
you be discredited with the king." To this the archbishop again
answering, "If the king's Majesty were not good to me that way, I
were not able to stand and endure one whole week; but your wisdom
and policy is such, that you are able to shift well enough for
yourself."

     Now when the king's Highness had thus benignly and mercifully
despatched the said archbishop from this sore accusation by the
council laid against him, all wise men would have thought that it
had been mere folly afterwards to have attempted any matter
against him: but yet look, where malice reigneth, there neither
reason nor honesty can take place. Such therefore as had conceived
deep rancour and displeasure against him, ceased not to persecute
him by all possible means. Then brought they against him a new
kind of accusation, and caused Sir John Gostwike, knight, a man of
a contrary religion, to accuse the archbishop openly in the
parliament house, laying to his charge his sermons preached at
Sandwich, and his lectures read at Canterbury, wherein should be
contained manifest heresies against the sacrament of the altar,
&c.: which accusation came to the king's ear. "Why," quoth the
king, "where dwelleth Gostwike? As I take it, either in
Bedfordshire or Buckinghamshire: and hath he so open an ear that
he can hear my Lord of Canterbury preaching out of Kent? This is
very likely," said the king. "If he had been a Kentish man, there 
had been something worthy of consideration; but as for Gostwike, I
know him well enough, and what good religion he is of. Go to him
and tell him," said the king to one of his privy chamber, "if he
go not to my Lord of Canterbury, and so reconcile himself to him,
that he may become his good lord, I will pull the gosling's
feathers so, that hereafter he shall have little lust to slander
the metropolitan, or any other learned man." When Sir John
Gostwike heard these words, it was no need to bid him haste
himself to Lambeth unto the metropolitan, making to him as many
friends as possibly he might. When he came to the archbishop he
was fain to disclose unto him, by what means he was procured to do
that he did, requesting his clemency to be his good lord, or else
he took himself utterly undone, being so in the king's
indignation, as he understood he was by that afore declared; which
suit was soon won at his hand. And so the archbishop, casting into
the satchel behind him all those Sir John Gostwike's ingratitudes,
went to the king, and won to Sir John his prince's favour again.
And thus the king made a short end of this accusation. A. D. 1544.

     Well, here you may perceive that malicious invention went not
the wisest way to work, to procure a stranger dwelling afar off;
to accuse the archbishop of his doctrine preached in his diocese;
and therefore hath blind malice learned some more wisdom now to
accuse their archbishop in such sort as he shall never be able to
avoid it. And therefore it was procured by his ancient enemies,
that not only the prebendaries of his cathedral church in
Canterbury, but also the most famous justices of peace in the
shire, should accuse him, and article against him; which in very
deed was most substantially brought to pass, and the articles,
both well written and subscribed, were delivered to the king's
Highness, as a thing of such effect, that there must needs follow
to the said archbishop both indignation of the prince, and condign
punishment for his grievous offence committed by him and his
chaplains, in preaching such erroneous doctrine as they did within
his diocese of Canterbury, whereof they being such witnesses of
credit, no man had cause to doubt of their circumspect doings.
This accusation, particularly set out, was delivered to the king
by some of the council's means. When the king had perused the
book, he wrapt it up, and put it in his sleeve; and finding
occasion to solace himself upon the Thames, came with his barge
furnished with his musicians along by Lambeth bridge towards
Chelsea. The noiseof the musicians provoked the archbishop to
resort to the bridge to do his duty, and to salute his prince:
whom when the king had perceived to stand at the bridge, eftsoons
he commanded the watermen to draw towards the shore, and so came
straight to the bridge. "Ah, my chaplain! "said the king to the
archbishop, "come into the barge to me." The archbishop declared
to his Highness, that he would take his own barge and wait upon
his Majesty. "No," said the king, "you must come into my barge,
for I have to talk with you." When the king and the archbishop,
all alone in the barge, were set together, said the king to the
archbishop, "I have news out of Kent for you, my Lord." The
archbishop answered, "Good, I hope, if it please your Highness."
"Marry," said the king, "they be so good, that I now know the
greatest heretic in Kent;" and with that pulled out of his sleeve
the book of articles against both the said archbishop and his
preachers, and gave the book to him, willing him to peruse the
same. When the archbishop had read the articles, and saw himself
so uncourteously handled of his own church whereof he was head, (I
mean of the prebendaries of his cathedral church, and of such his
neighbours as he had many ways gratified, I mean the justices of
the peace,) it much grieved him; notwithstanding he kneeled down
to the king, and besought his Majesty to grant out a commission to
whomsoever it pleased his Highness, for them to try out the truth
of this accusation. "In very deed," said the king, "I do so mean;
and you yourself shall be chief commissioner, to adjoin to you
such two or three more as you shall think good yourself." "Then it
will be thought," quoth the archbishop to the king, "that it is
not indifferent, if it please your Grace, that I should be mine
own judge, and my chaplains' also." "Well," said the king, "I will
have none other but yourself, and such as you will appoint: for I
am sure that you will not halt with me in any thing, although you
be driven to accuse yourself. And I know partly how this gear
proceedeth, and if you handle the matter wisely, you shall find a
pretty conspiracy devised against you." "Whom will you have with
you?" said the king. "Whom it shall please your Grace to name,"
quoth the archbishop. "I will appoint Dr. Belhouse for one, name
you the other," said the king, "meet for that purpose." "My
chancellor, Dr. Coxe, and Hussey, my registrar," said the
archbishop, "are men expert to examine such troublesome matters."
"Well," said the king, "let there be a commission made forth, and
out of hand get you into Kent, and advertise me of your doings."

     They came into Kent, and there they sat about three weeks to
bolt out who was the first occasion of this accusation; for
thereof the king would chiefly be advertised. Now the inquisition
being begun by the commissioners, every man shrunk in his horns,
and no man would confess any thing to the purpose: for Dr. Coxe
and Hussey, being friendly unto the papists, handled the matter
so, that they would permit nothing material to come to light. This
thing being well perceived by one of the archbishop's servants,
his secretary, he wrote incontinently unto Dr. Buts and Master
Denny, declaring that if the king's Majesty did not send some
other to assist my Lord, than those that then were there with him,
it were not possible that any thing should come to light: and
therefore wished that Dr. Lee, or some other stout man that had
been exercised in the king's ecclesiastical affairs in his
visitations, might be sent to the archbishop. Upon these letters
Dr. Lee was sent for to York by the king, and having the king's
further mind declared unto him, when he came to the court, he
resorted incontinently into Kent, so that on All-hallow even he
delivered to the archbishop the king's ring, with a declaration of
his Highness's further pleasure: and by and by upon his message
done, he appointed the archbishop aforesaid to name him a dozen or
sixteen of his officers and gentlemen, such as had both
discretion, wit, and audacity, to whom he gave in commission from
the king, to search both the purses, chests, and chambers of all
those that were deemed or suspected to be of this confederacy,
both within the cathedral church and without, and such letters or
writings as they could find about them, to bring them to the
archbishop and him.

     These men thus appointed, went in one hour and instant to the
person's houses and places, that they were appointed unto; and
within four hours afterwards the whole conspiracy was disclosed by
finding of letters,. some from the bishop of Winchester, some from
Dr. London at Oxford, and from justices of the shire, with others;
so that the first beginning, the proceeding, and what should have
been the end of their conspiracy, was now made manifest. Certain
chambers and chests of gentlemen of the shire were also searched,
where also were found letters serving to this purpose. Amongst all
others came to my Lord's hands two letters, one of the suffragan
of Dover, and another of Dr. Barber, a civilian, whom continually
the archbishop retained with him in household for expedition of
matters in suit before him, as a counsellor in the law when need
required. These two men being well promoted by the archbishop, he
used ever in such familiarity, that when the suffragan, being a
prebend of Canterbury, came to him, he always set him at his own
mess, and the other never from his table, as men in whom he had
much delight and comfort, when time of care and pensiveness
chanced. But that which they did was altogether counterfeit, and
the devil was turned into the angel of light, for they were both
of this confederacy.

     When my Lord had gotten these their letters into his hands,
he on a day, when it chanced the suffragan to come to him to his
house at Beaksbourne, called to him into his study the said
suffragan of Dover and Dr. Barber, saying, "Come your ways with
me, for I must have your advice in a matter." When they were with
him in his study all together, he said to them, "You twain be men
in whom I have had much confidence and trust: you must now give me
some good counsel, for I am shamefully abused with one or twain to
whom I have showed all my secrets from time to time, and did trust
them as myself. The matter is so now fallen out, that they not
only have disclosed my secrets, but also have taken upon them to
accuse me of heresy, and are become witnesses against me. I
require you therefore, of your good advice, how I shall behave
myself towards them. You are both my friends, and such as I always
have used when I needed counsel. What say you to the matter?"
quoth the archbishop. "Marry," quoth Dr. Barber, "such villains
and knaves (saving your Honour) were worthy to be hanged out of
hand without any other law." "Hanging were too good," quoth the
suffragan, "and if there lacked one to do execution, I would be
hangman myself." At these words, the archbishop cast up his hands
to heaven, and said, "O Lord, most merciful God, whom may a man
trust now-a-days? it is most true which is said, Maledictus qui
confidit in homine, et ponit carnem brachium suum. here was never
man handled as I am: but, O Lord, thou hast evermore defended me,
and lent me one great friend and master, [meaning the king,]
without whose protection I were not able to stand upright one day
unoverthrown, I praise thy holy name there-for! "And with that he
pulled out of his bosom their two letters, and said, "Know ye
these letters, my masters?" With that they fell down upon their
knees, and desired forgiveness, declaring how they a year before
were tempted to do the same; and so, very lamentably weeping and
bewailing their doings, besought his Grace to pardon and forgive
them. "Well," said the gentle archbishop, "God make you both good
men! I never deserved this at your hands: but ask God forgiveness,
against whom you have highly offended. If such men as you are not
to be trusted, what should I do alive? I perceive now that there
is no fidelity or trust amongst men. I am brought to this point
now, that I fear my left hand will accuse my right hand. I need
not much marvel hereat, for our Saviour Christ truly prophesied of
such a world to come in the latter days. I beseech him of his
great mercy to finish that time shortly." And so departing, he
dismissed them both with gentle and comfortable words, in such
sort thor words after appeared in his countenance or words any
remembrance thereof.


     Now, when all those letters and accusations were found, they
were put into a chest, the king's Majesty minding to have perused
some of them, and to have partly punished the principals of it.
The chest and writings were brought to Lambeth, at what time began
the parliament. Lord, what ado there waso procure the king's
subsidy, to the intent that thereupon might ensue a pardon, which
indeed followed; and so nothing was done, other than their
falsehood known. This was the last push of the pike that was
inferred against the said archbishop in King Henry the Eighth's
days; for never after thirst any man move matter against him in
his time.

     And thus have ye both the working and disclosing of this
popish conspiracy against this worthy archbishop and martyr of
Christ, Thomas Cranmer. In the which conspiracy, for so much as
complaint was also made unto the king of his chaplains and good
preachers in Kent, it shall not be out of the story something
likewise to touch thereof, especially of Richard Turner, then
preacher the same time in this archbishop's diocese, and curate to
Master Morice the archbishop's secretary, in the town of Chatham,
by whose diligent preaching a great part of this heart-burning of
the papists took its first kindling against the archbishop.
Touching the description of which story, because by me nothing
shall be said either more or less than is the truth, ye shall hear
the very certainty thereof truly compiled in a letter sent the
same time to Dr. Buts and Sir Anthony Denny, to be showed unto the
king; and so it was, written by the foresaid Master Morice,
secretary then to the archbishop, farmer of the same benefice of
Chatham, and patron to Master Turner, there minister and preacher
aforesaid.

A letter or apology of Master Morice, sent to Sir William Buts and
Sir Anthony Denny, defending the cause of Master Richard Turner,
preacher, against the papists, written A. D. 1544.

     [The letter first beginneth in these words, "I am certain,
right worshipful, that it is not unknown to your discreet wisdom,"
&c And after a few lines, coming to the matter, thus the said
letter proceedeth: -- ]

     "As your Worships well know, it was my chance to be brought
up under my Lord of Canterbury, my master, in writing of the
ecclesiastical affairs of this realm, as well touching reformation
of corrupt religion, as concerning the advancement of that pure
and sincere religion received by the doctrine of the gospel; which
I take to be so substantially handled and builded upon the
doctrine of the prophets and apostles, that hell-gates shall never
prevail against it. The consideration whereof compelled me, being
a farmer of the parsonage of Chatham in Kent, to retain with me
one named Master Richard Turner, a man not only learned in the
Scriptures of God, but also in conversation of life towards the
world irreprehensible, whom for discharging of my conscience I
placed at Chatham aforesaid, to be curate there. This man, because
he was a stranger in the country there, and so thereby void of
grudge or displeasure of any old rancour in the country, I thought
it had been a mean to have gotten him the better credit in his
doctrine; but, where malice once taketh fire against truth, no
policy I see is able to quench it. Well, this man, as he knew what
appertained to his office, so he spared not weekly, both Sundays
and holidays, to open the gospel and epistle unto his audience
after such a sort, (when occasion served,) that as well by his
vehement inveighing against the bishop of Rome's usurped power and
authority, as in the earnest setting forth and advancing of the
king's Majesty's supremacy, innumerable of the people of the
country resorting unto his sermons, changed their opinions, and
favoured effectually the religion received. The confluence of the
people so daily increased, that the church being a fair, ample,
and large church, was not now and then able to receive the number,
The fame of this new instruction of the people was so blazed
abroad, that the popish priests were wonderfully amazed and
displeased to see their pope so to be defaced, and their prince so
highly advanced.

     "Now, thought they, it is high time for us to work, or else
all will here be utterly lost by this man's preaching: some of
them went with capons, some with hens, some with chickens, some
with one thing, some with another, unto the justices, such as then
favoured their cause and faction, and such as are no small fools,
as Sir John Baker, Sir Christopher Hales, Sir Thomas Moile,
knights; with other justices. The prebendaries of Christ's church
in Canterbury were made privy hereof, giving their succour and aid
thereunto: so that, in conclusion, poor Turner, and other
preachers, were grievously complained of unto the king's Majesty.
Whereupon my Lord of Canterbury, and certain other commissioners,
were appointed at Lambeth to sit upon the examination of these
seditious preachers. Howbeit, before Turner went up to his
examination, I obtained of Sir Thomas Moile, that he in Easter
week was content to hear Turner preach a rehearsal sermon in his
parish church at Westwell, of all the doctrine of his sermons
preached at his cure in Chatham: which he most gently granting,
heard Turner both before noon and afternoon on the Wednesday in 
Easter week last past, and (as it seemed) took all things in good
part, remitting Turner home to his said cure with gentle and
favourable words. I supposed by this means to have stayed Master
Turner at home from further examination, hoping that Sir Thomas
Moile would have answered for him at Lambeth before the
commissioners. Notwithstanding, after Master Moile's coming to
London, such information was laid in against Turner, that he was
sent for to make answer himself before the said commissioners; and
there appearing before them, he made such an honest, perfect, and
learned answer unto the articles objected, that he was with a good
exhortation discharged home again, without any manner of
recantation or other injunction.

     "Now when the pope-catholic clergy of Kent understood of his
coming home without controlment, so that he preached as freely as
he did before, against their blind and dumb ceremonies,
straightway by the help of the bishop of Winchester, Stephen
Gardiner, they found a new means to put him to utter confusion,
devising that he came home from examination in such glorious pomp
by the highway's side in the woods adjoining, that five hundred
persons met him then with banqueting dishes to welcome him home,
stirring the people rather to an uproar and commotion, than to
keep them in any quiet obedience: when in very deed, contrary to
this surmise, (as God would,) on this side Rochester a mile or
two, for avoiding all such light and glorious talk with any his
familiars or acquaintance, he of purpose left the high-way, and
came through the woods all alone above eighteen miles together on
foot, so wearied and meagred for want of sustenance, that when he
came into my house at Chatham, he was not well able to stand or
speak for faintness and thirst.

     "This malicious tale being reported to the king's Highness,
his Majesty was so sore aggrieved therewith, that he sent for the
archbishop of Canterbury, willing him to cause Turner to be whipt 
out of the country; by means whereof, the archbishop of Canterbury
sent again for Turner. I, hearing thereof, made incontinently
report by my letters, with such vehemency proving it mere malice,
that the archbishop understanding the truth, pacified again the
king's Majesty's wrath. Home cometh Turner once again to his cure
without blot; which so wrung the papists, in that they could not
prevail, that they thought it all in vain any further to attempt
against him concerning any accusation for matters in Kent, the
archbishop of Canterbury being his ordinary. Well, yet would they
not thus leave him undiscredited. Then was there one new matter
devised, how that he had preached erroneous doctrine in other
countries before he came into Kent, laying to his charge that he
had both translated the mass into English, and said, or ministered
the same, and that he had preached against purgatory, pilgrimages,
and praying for the dead, &c.: by means whereof, he was now
convented before the whole council by the bishop of Winchester,
who sent Syriake Petite, gentleman, for him, who brought him up to
London bound, (as I heard say,) and being examined before the said
bishop of Winchester and others, he was committed to ward for a
season. In the which mean time, (the archbishop of Canterbury
being in Kent, about the trial of a conspiracy purposed against
himself by the justices of the shire and the prebendaries of
Christ's church,) Turner is now sent down to the archbishop, to
the intent he should recant that doctrine which long ago he in
other places out of Kent had preached, to the utter subversion and
defacing of all that he had most godly and earnestly here in Kent
taught both to the glory of God, and the furtherance and setting
forth of the king's Highness's proceedings. If his Majesty will
thus permit learned honest men thus daily to be overcrowed and
trodden under-foot with a sort of tyrannous, or rather traitorous
papists, (who cannot abide to hear his Majesty's supremacy
advanced, nor the sincere word of God preached,) it were better
for men to dwell amongst the infidels and miscreants than in
England.

     "What reason is this, that Turner should recant here in Kent
the doctrine which in other countries he hath taught, to the
wounding and overthrowing most desperately of five hundred men's
consciences and above, (I dare say,) who lately, by his sincere
preaching, have embraced a right good opinion both of the king's
supremacy, and also of the reformed religion received? All good
subjects may well lament the king's Majesty's estate in this
behalf, that no man may dare to be so bold to advance his
Highness's title, but that every ignorant and malicious papist
shall spurn against him, seeking his utter undoing, and that by
the aid of papistical justices set in authority. I beseech your
Worships to pardon me of my rude and homely terms. They herein
deserve worse, if worse may be devised: for what honest man can
bear with this, that so noble a prince's ears shall be thus
impudently abused with manifest lies and fables as this one is, of
Turner's coming home in such a triumph as they craftily and
falsely had devised? It is easily to be spied what they mean and
go about, that (the prince being alive) dare take in hand so
uncourteously to abuse both the gentle nature of the prince, and
his godly preacher, the advancer and extoller of his just
authority.

     "What think your Worships they would attempt, if his Majesty
were at God's mercy, (as God forfend that ever any of us should
see that day, without better reformation,) that can thus daily
with his Highness, blinding his eyes with mists, whilst he liveth
and reigneth amongst us in most prosperity? As for my Lord of
Canterbury, he dare nothing do for the poor man's delivery, he
hath done so much for him already. And his Grace hath told me
plainly, that it is put into the king's head, that he is the
maintainer and supporter of all the heretics within the realm; nor
will he permit me or my neighbours to resort unto the council for
his purgation while he was at Chatham; saving only I have obtained
this at his hand, that I may become a suitor in writing to my
friends and good masters in the court, for his delivery. And
therefore it is, right worshipful, that I have now taken pen in
hand, thus to discourse and open our misery unto you concerning
the extreme handling of this honest poor man, Master Turner; that
if it may possibly be brought to pass by your godly wisdom, the
poor man may be released and discharged of his recantation. You
cannot do to God and your prince a more acceptable service in my
poor opinion; for otherwise, if he should be driven to recant, (as
I am sure he will sooner die,) both God's cause and the king's
shall suffer no small detriment amongst his poor loving subjects
here. For if there be no better stay for the maintenance of these
godly preachers, the king's authority concerning his supremacy
shall lie post alone, hidden in the act of parliament, and not in
the hearts of his subjects.

     "If they can bring to pass that Turner may recant, to the
defacing of his good doctrine preached here, then have they that
for which they have thus long travailed: and yet in effect shall
not Turner recant, but King Henry the Eighth, in Turner's person,
shall most odiously recant, to the wounding of all men's
consciences here. If the king's Majesty do not esteem his
authority given to his Highness by God's word and his parliament,
it were well done, that the preachers had good warning to talk no
more to the people thereof, rather than thus to be tossed and
turmoiled for doing their duties, by the members of antichrist.

     "And now to the intent that they might effectually for ever
slander Turner's doctrine here, they have indicted him for
offending against the Six Articles, this last sessions, by the
witness of two papists of the parish of Chatham, his utter
enemies, Sanders and Brown by name, for a sermon preached at
Chatham on Passion Sunday, which chanced on St. Gregory's even,
they both being absent that day at Wye Fair, as it is well proved,
namely, for that he preached against the mass: saying, that our
Saviour Christ was the only sole priest which sung mass on the
altar of the cross, there sacrificing for the sins of the world
once for ever; and that all other masses were but remembrances and
thanksgiving for that one sacrifice: or such words in effect.

     "Wherefore, to conclude, right worshipful, knowing your godly
zeals, as well towards the preferment of sincere religion, as your
no less affection, towards the king's Majesty's person and his
godly proceedings, I most humbly beseech you, in the bowels of our
Saviour Christ, so to ponder the weighty consideration of the
premises, as by your travails unto the king's Majesty or to the
honourable council, we here in Kent that have now of late our
hearts bent towards the observation of the law of God and the
prince through Turner's godly persuasions, may receive from your
Worships some comfortable words of his deliverance, or else
certainly many an honest and simple man, lately embracing the
truth, may perhaps fall away desperately from the same, not
without danger of their souls. In accomplishing whereof your
Worships shall not only do unto Almighty God and the prince most
true and acceptable service, but also bind the said Master Turner,
with all others to whom this cause doth appertain, both daily to
pray for your prosperities; and also to be at your commandments
during their lives. -- From Canterbury the 2d day of November.

     "Your Worships' evermore at commandment,

     R. MORICE."

     And thus much containeth the letter sent (as is said) by
Master Morice to Dr. Buts and Sir Anthony Denny. Now, what success
and speed this letter had, it followeth to be declared. For Dr.
Buts, the king's physician aforesaid, after the receipt of these
letters, considering the weighty contents of the same, as he was
ever a forward friend in the gospel's cause, so he thought not to
foreslack this matter to the uttermost of his diligence; and so
spying his time, when the king was in trimming and in washing, (as
his manner was at certain times to call for his barber,) Dr. Buts
(whose manner was at such times ever to be present, and with some
pleasant conceits to refresh and solace the king's mind) brought
with him in his hand this letter. The king asking what news, Dr.
Buts pleasantly and merrily beginneth to insinuate unto the king
the effect of the matter, and so, at the king's commandment, read
out the letter; which when the king had heard, and paused a little
with himself upon the same, he commanded again the letter to be
read unto him: the hearing and consideration whereof so altered
the king's mind, that whereas before he commanded the said Turner
to be whipped out of the country, he now commanded him to be
retained as a faithful subject. And here of that matter an end.

     Let us now return to the archbishop again; who although he
was compassed about (as is said) with mighty enemies and by many
crafty trains impugned, yet, through God's more mighty providence
working in the king's heart so to favour him, he rubbed out all
King Henry's time without blemish or foil, by means of the king's
supportation; who not only defended the said archbishop against
all his conspired adversaries, but also extended such special
favour unto him in such sort, that he being not ignorant of his
wife, whom he had married before at Nuremburg, (being niece to the
wife of Osiander.) keeping her all the Six Articles' time contrary
to the law, notwithstanding, he both permitted the same, and kept
his counsel.

     Then after the death of King Henry, immediately succeeded his
son King Edward, under whose government and protection the state
of this archbishop, being his godfather, was nothing impaired, but
rather more advanced.

     During all this mean time of King Henry aforesaid, until the
entering of King Edward, it seemed that Cranmer was scarcely yet
throughly persuaded in the right knowledge of the sacrament, or at
least, was not yet fully ripened in the same; wherein shortly
after he, being more groundedly confirmed by conference with
Bishop Ridley, in process of time did so profit in more ripe
knowledge, that at last he took upon him the defence of that whole
doctrine, that is, to refute and throw down first the corporal
presence; secondly, the phantastical transubstantiation; thirdly,
the idolatrous adoration; fourthly, the false error of the
papists, that wicked men do eat the natural body of Christ; and
lastly, the blasphemous sacrifice of the mass. Whereupon in
conclusion he wrote five books for the public instruction of the
Church of England, which instruction yet to this day standeth, and
is received in this Church of England.

     Against these five books of the archbishop, Stephen Gardiner,
the arch-enemy to Christ and his gospel, being then in the Tower,
slubbered up a certain answer, such as it was, which he in open
court exhibited up at Lambeth, being there examined by the
archbishop aforesaid, and other the king's commissioners in King
Edward's days, which book was intituled, An Explication and
Assertion of the true Catholic Faith, touching the blessed
Sacrament of the Altar, with a Confutation of a Book written
against the same.

     Against this explication, or rather a cavilling
sophistication of Stephen Gardiner, doctor of law, the archbishop
of Canterbury learnedly and copiously replying again, maketh
answer, which also he published abroad to the eyes and judgments
of all men in print. All which writings and books as well of the
one part as of the other, our present story would require here to
be inferred, but because to prosecute the whole matter at length
will not be comprehended in a small room, and may make too long
tarriance in our story, it shall therefore be best to put off the
same unto the place of the appendix following, wherein (the Lord
willing) we intend to close up both these and divers other
treatises of these learned martyrs, as to this our story shall
appertain.
 The unquiet spirit of Stephen Gardiner being not yet contented,
after all this thrusteth out another book in Latin of the like
popish argument, but after another title, named "Marcus Antonius
Constantinus," whereunto first the archbishop again intending a
full confutation, had already absolved three parts of his answer
lying in prison, of the which parts two perished in Oxford; the
other yet remaineth in my hands ready to be seen and set forth, as
the Lord shall see good. Also Bishop Ridley, lying likewise the
same time in prison, having there the said book of Marcus
Antonius, for lack of pen and paper, with a lead of a window, in
the margin of the book wrote annotations, as straitness of time
would serve him, in refutation of the same book. And finally,
because these worthy martyrs had neither liberty nor leisure to go
through with that travail, that which lacked in them, for
accomplishment of that behalf, was supplied shortly after by Peter
Martyr, who abundantly and substantially hath overthrown that book
in his learned defension of the right truth, against the false
sophistication of Marcus Antonius aforesaid.

     Besides these books above cited of this archbishop, divers
other things there were also of his doing, as the Book of
Reformation, the Catechism, with the Book of Homilies, whereof
part was by him contrived, part by his procurement approved and
published. Whereunto also may be adjoined another writing or
confutation of his against eighty-eight articles by the
convocation devised and propounded, but yet not ratified nor
received in the reign and time of King Henry the Eighth. And thus
much hitherto concerning the doings and travails of this
archbishop of Canterbury, during the lives both of King Henry and
of King Edward his son: which two kings so long as they continued,
this archbishop lacked no stay of maintenance against all his
maligners.

     Afterward, this King Edward, a prince of most worthy
towardness, falling sick, when he perceived that his death was at
hand, and the force of his painful disease would not suffer him to
live longer, and knowing that his sister Mary was wholly wedded to
popish religion, bequeathed the succession of the realm to the
Lady Jane, (a lady of great birth, but of greater learning, being
niece to King Henry the Eighth by his sister,) by consent of all
the council and lawyers of this realm. To this testament of the
king's, when all the nobles of the realm, states and judges, had
subscribed; they sent for the archbishop, and required him that he
also would subscribe. But he excusing himself on this manner,
said, that it was otherwise in the testament of King Henry his
father, and that he had sworn to the succession of Mary, as then
the next heir; by which oath he was so bound, that without
manifest perjury he could not go from it. The council answered,
that they were not ignorant of that, and that they had consciences
as well as he; and moreover, that they were sworn to that
testament, and therefore he should not think there was any danger
therein, or that he should be in more peril of perjury than the
rest. To this the archbishop answered, that he was judge of no
man's conscience but his own: and therefore, as he would not be
prejudicial to others, so he would not commit his conscience unto
other men's facts, or cast himself into danger, seeing that every
man should give account of his own conscience, and not of other
men's. And as concerning subscription, before he had spoken with
the king himself, he utterly refused to do it.

     The king therefore, being demanded of the archbishop
concerning this matter, said, that the nobles and lawyers of the
realm counselled him unto it, and persuaded him that the bond of
the first testament could nothing let, but that this Lady Jane
might succeed him as heir, and the people without danger
acknowledge her as their queen. Who then demanding leave of the
king, that he might first talk with certain lawyers that were in
the court; when they all agreed that by law of the realm it might
be so, returning to the king, with much ado he subscribed.

     Well, not long after this King Edward died, A. D. 1553, being
almost sixteen years old, to the great sorrow, but greater
calamity, of the whole realm. After his decease immediately it was
commanded that the Lady Jane, which was unwilling thereunto,
should be proclaimed queen: which thing much misliked the common
people, not that they did so much favour Mary, before whom they
saw the Lady Jane preferred, as for the hatred conceived against
some, whom they could not favour.

     Besides this, other causes there happened also of discord
between the nobles and the commons the same time: for what
injuries of commons and enclosures wrongfully holden, with other
inordinate pollings and uncharitable dealing between the landlords
and tenants, I cannot tell. But in fine, thus the matter fell out,
that Mary, hearing of the death of her brother, and shifting for
herself, was so assisted by the commons, that eftsoons she
prevailed; who, being established in the possession of the realm,
not long after came to London; and after she had caused first the
two fathers, the duke of Northumberland and the duke of Suffolk,
to be executed, (as is above remembered,) likewise she caused the
Lady Jane, being both in age tender, and innocent from this crime,
after she could by no means be turned from the constancy of her
faith, together with her husband, to be beheaded.

     The rest of the nobles, paying fines, were forgiven, the
archbishop of Canterbury only excepted; who, though he desired
pardon, (by means of his friends,) could obtain none, insomuch
that the queen would not once vouchsafe to see him: for as yet the
old grudge against the archbishop for the divorcement of her
mother, remained hid in the bottom of her heart. Besides this
divorce, she remembered the state of religion changed; all which
was imputed to the archbishop, as the cause thereof.

     While these things were in doing, a rumour was in all men's
mouths, that the archbishop, to curry favour with the queen, had
promised to say a dirige mass after the old custom, for the
funeral of King Edward her brother: neither wanted there some
which reported that he had already said mass at Canterbury; which
mass indeed was said by Dr. Thornton. This rumour Cranmer thinking
speedily to stay, gave forth a writing of his purgation: the tenor
whereof being before expressed, I need not here again to recite.
This bill being thus written, and lying openly in a window in his
chamber, cometh in by chance Master Story, bishop then of
Rochester, who, after he had read and perused the same, required
of the archbishop to have a copy of the bill. The archbishop when
he had granted and permitted the same to Master Story, by the
occasion thereof Master Story lending it to some friend of his,
there were divers copies taken out thereof, and the thing
published abroad among the common people; insomuch that every
scrivener's shop almost was occupied in writing and copying out
the same: and so at length some of these copies coming to the
bishops' hands, and so brought to the council, and they sending it
to the commissioners, the matter was known, and so he commanded to
appear. Whereupon Dr. Cranmer, at his day prefixed, appeared
before the said commissioners, bringing a true inventory, as he
was commanded, of all his goods. That done, a bishop of the
queen's privy council, being one of the said commissioners, after
the inventory was received, bringing in mention of the bill, "My
Lord," said he, "there is a bill put forth in your name, wherein
you seem to be aggrieved with setting up the mass again: we doubt
not but you are sorry that it is gone abroad." To whom the
archbishop answered again, saying, "As I do not deny myself to be
the very author of that bill or letter, so must I confess here
unto you, concerning the same bill, that I am sorry that the said
bill went from me in such sort as it did; for when I had written
it, Master Story got the copy of me, and it is now come abroad;
and, as I understand, the city is full of it. For which I am
sorry, that it so passed my hands; for I had intended otherwise to
have made it in a more large and ample manner, and minded to have
set it on Paul's church door, and on the doors of all the churches
in London, with mine own seal joined thereto." At which words,
when they saw the constantness of the man, they dismissed him,
affirming they had no more at that present to say unto him, but
that shortly he should hear further.

     The said bishop declared afterwards to one of Dr. Cranmer's
friends, that notwithstanding his attainder of treason, the
queen's determination at that time was, that Cranmer should only
have been deprived of his archbishopric, and have had a sufficient
living assigned him, upon his exhibiting of a true inventory, with
commandment to keep his house without meddling in matters of
religion. But how true that was, I have not to say. This is
certain, that not long after this, he was sent to the Tower, and
soon after condemned of treason. Notwithstanding the queen, when
she could not honestly deny him his pardon, seeing all the rest
were discharged, and specially, seeing he last of all others
subscribed to King Edward's request, and that against his own
will, released to him his action of treason, and accused him only
of heresy; which liked the archbishop right well, and came to pass
as he wished, because the cause was not now his own, but Christ's;
not the queen's, but the church's.

Illustration: The Room in the Tower Where Cranmer was Imprisoned

     Thus stood the cause of Crammer; till at length it was
determined by the queen and the council, that he should be removed
from the Tower where he was prisoner, to Oxford, there to dispute
with the doctors and divines. And privily word was sent before to
them of Oxford, to prepare themselves, and make them ready to
dispute. And although the queen and the bishops had concluded
before, what should become of him, yet it pleased them that the
matter should be debated with arguments, that under some honest
show of disputation, the murder of the man might be covered: 
neither could their hasty speed of revengement abide any long
delay; and therefore in all haste he was carried to Oxford.

     What this disputation was, and how it was handled, what were
the questions and reasons on both sides, and also touching his
condemnation by the university and the prolocutor, because
sufficiently it hath been declared, we mind now therefore to
proceed to his final judgment and order of condemnation, which was
the twelfth day of September, anno 1555, and seven days before the
condemnation of Bishop Ridley and Master Latimer, as is above
foretouched. The story whereof here followeth, faithfully
corrected by the report and narration (coming by chance to our
hands) of one who, being both present thereat, and also a devout
favourer of the see and faction of Rome, can lack no credit, I
trow, with such which seek what they can to discredit whatsoever
maketh not with their phantasied religion of Rome.

     This one thing by the way let us consider: how unjustly these
three poor prisoned bishops were handled, which when they were
compelled to dispute, yet were not suffered to speak, but at their
adversary's appointment. And if they began to make any preface, or
to speak somewhat largely for themselves, by and by were commanded
from the high chair of Master Prolocutor, to go to the matter. If
they prosecuted their arguments anything narrowly, straightway
they heard, "Short arguments, Master Doctor! short arguments,
Master Doctor!" In fine, what the equity of theologians was, and
what was the end of the disputation, it needeth not now to be
repeated, being already set forth at large. To conclude, whereas
three questions were appointed to be disputed upon, and the
divines had scarce disputed with the archbishop of one of them, by
and by they condemned him as convicted in all three; and, so
condemned, they carried him to prison with a great number of
spearmen and billmen. And thus was Cranmer vanquished, convicted,
and condemned.

     What remaineth now, but that in praise of these divines,
these noble conquerors with their prolocutor, we must sing this
noble anthem of victory, Vicit veritas, -- "The truth hath the
upper hand:" for so the prolocutor, when the disputation was
ended, commanded all men to cry. O victorious and triumphant
conquerors! Well, if these glorious champions cannot come down
from the stage without a triumph of their victory, I will tell
them (if they will give me leave) what had there the upper hand:
Vicit insania. Vis vicit et tumultus. Madness, fury, tumult, with
flattery and violence, won the field: and to speak most modestly,
not the truth, but the time had the victory. For else, if they had
gotten this conquest not by the time, but by their own puissance,
in the time of King Edward, when liberty was given to all men to
show learning and truth, where did this marvellous learning of
these divines then appear? where was this triumphant chariot of
their glory, and this conquering verity? Why did none of you come
forth in those times, which would take the weapon in hand? Where
was this ruffling prolocutor, with his jug at his elbow?

     Moreover there is extant yet, and was then abroad in men's
hands, Cranmer's book of the Sacrament, against Winchester,
wherein the matter itself doth plainly cry, and always will cry,
"The truth hath won." Why do you not here, you worthy warriors!
fight hand to hand in open field, and prove in the face of the
whole world, that your truth hath got the upper hand? The truth,
as you say, doth overcome: but error doth more oftentimes
overcome; and more often the greater part overcometh the lesser;
but this way that you use, is not to win but to oppress. And yet
truth doth win sometimes, but by favouring and suffering; not by
drinking, by indifferent reasons, nor by exclamations: it winneth
by virtue and time; not by violence and improbity. Finally truth
so winneth, that she trumpeth forth no praise of her victory,
neither setteth up her comb; but is always merciful and joined
with gentleness; and never more gentle, than when she winneth
most. Contrariwise, nothing is more cruel, nothing more
intolerable, than error and violence. So did the high priests and
Pharisees overcome Christ and crucify him; contrariwise, Christ,
rising again into eternal victory, overcometh, and freely offereth
salvation to his enemies. The same example the persecutions of the
apostles and martyrs of all times do follow. So many years was
Christianity oppressed under the Jews and heathen men; but when
the truth of the gospel had the upper hand, who ever heard that
the Jews and heathen were slain of them? For this is the nature
and disposition of God's truth, that when it overcometh, the
victory is healthful to all men, hurtful to none; and not very
grievous to them that are overcome.

     And thus much concerning this matter, as touching Dr.
Cranmer. And because this story presently concerneth him, let us
prosecute the same, of whom we have hitherto discoursed already;
first his parentage, his bringing up and education in learning;
also his laborious and diligent study at the university; his
travail in the cause of the king's divorce; and after, how he was
promoted by the said king to be archbishop. Then, after the
decease of King Edward, of his imprisonment, and sending to
Oxford, and of his disputations there.

     Now, after these things thus declared, concerning his outward
doings, it shall seem no less requisite likewise to consider
somewhat touching those things which nature inwardly ingrafted in
the manners and disposition of that man, of whom many domestical
examples of virtue may be taken; as first, of the meekness and
mildness of his nature, which in such a dignity the more rare it
is among many, the more commendable it may seem in him. But
especially from greedy avarice he was so far, that as money never
mastered him, so he never lacked that which was necessary; and as
he was never greedy, so he was never needy; in adversity constant,
in prosperity again no less liberal, as by examples in him may
well be testified -- as when at Canterbury his house was on fire,
the great adversity did not a little discourage him, that when he
had great riches and much substance consumed, he was nothing
therewith dismayed, but when others ran about amazedly, he did but
quietly, without sign of grief, go up and down advising men to
beware of taking any harm. Neither appeared any less constancy in
him when his second and last house was on fire, the house of his
own body, where he lost not only his goods, but life and all!

     And as in his adversity he ever showed himself constant and
like himself, so in prosperity he was no less free and bountiful,
which virtue so flowed in him toward all men, especially towards
the maintenance of learned men and of schools, that when, after
the receipt of his rents, there came to him certain good men to
receive his reward for poor scholars, he used to deliver the first
bag that came to his hand without choosing or counting, &c.; well
observing therein the rule of God's law, Exodus xxii., and the
prophet Malachi, chap. iii., where we are willed willingly to
tithe unto the poor of all that which we receive at the hands of
God, whose example after the rule of God's commandment, if men
now-a-days would follow, not only the poor should better be
provided for, but also the wealth of the rich should many times
both increase the rather, and continue the longer. For as all
increase of things dependeth upon God's blessing above, so many
times it happeneth that St. Augustine saith: that he oftentimes
loseth nine parts, which refuseth to give the tenth. And how can
he require much to be given him of God, who for God grudgeth to
give again a little?

     Again, as he was no niggard abroad, so he was no less liberal
in his housekeeping at home. Besides these and other virtues in
him, what should I speak of his painful and indefatigable study at
his book, who, rising many times at two or three of the clock in
the morning, parted almost no less part of the night to his study
than to his sleep. In judging of causes circumspect, and such as
no bribes could corrupt in ministering justice: or if he were at
any time more sharp and rigorous to any, it was more by other
men's setting on, than by himself.

     Among many things which we have spoken of concerning that
man, this is moreover to be added, that in King Henry's time, at
the oppression of the good Lord Cromwell, it was also appointed
and fully determined, that Cranmer the same time should be
committed to prison; which thing indeed had so happened, had he
not in time prevented the fraudulent circumvention of his enemies,
which stood waiting for him at the common stairs or court-gate;
but he, preventing the matter, suddenly shot into the privy stair,
and so entered to the king's speech, and there upon his knees
lamentably declared his innocency in the matter, desiring the king
that he might not be condemned before he were suffered to purge
himself according as he was promised by the king at his first
entering to his office. Whereupon the king granted his request,
and delivered him his signet from off his finger, commanding him
notwithstanding to make his appearance before the council, and to
hear all such matter as they charged him withal: which being done,
if they would needs commit him, then to show the said signet, in
certifying them of the king's pleasure to the contrary. And thus
escaped he that present danger.

     The saying is constantly affirmed of divers, that the said
archbishop, with the Lord Wriothesley, kneeling and weeping at the
king's bed-side, saved the life of Queen Mary, daughter to the
princess dowager, divorced as is aforesaid from the king, whose
determination then was to have off her head, for certain causes of
stubbornness, had not the intercession and great persuasion of
this archbishop come betwixt: whereupon the king afterward,
speaking of the said archbishop, (whom commonly he called his
priest,) said that he made intercession for her, which would his
destruction, and would trouble them all. What recompence the queen
rendered again for that benefit received, let the world consider
and judge!

     He was of stature mean; of complexion he was pure and
somewhat sanguine, having no hair upon his head, at the time of
his death; but a long beard, white and thick. He was of the age of
sixty-five when he was burnt; and yet, being a man sore broken in
studies, in all his time never used any spectacles. He was married
at Nuremberg, being there at that time ambassador for the king's
Majesty of famous memory, King Henry the Eighth, being with
Charles the emperor. His wife was a Dutchwoman, kin to the wife of
Osiander, of whom he had a son and a daughter, both yet alive; the
daughter being married; the son being yet but young. After his
ambassadorship, being made archbishop of Canterbury,
notwithstanding the law of the Six Articles to the contrary, yet,
having the secret consent of the king's Majesty thereunto, he was
permitted and suffered withal, in those dangerous and perilous
days.

     In the small time of respite between King Edward's death and
his own imprisonment, he sold his plate, and paid all his debts,
so that no man could ask him a groat; although thereby, and by the
spoil of his goods, after his attainder, he left his wife and
children unprovided.

Illustration: Portrait of Thomas Cranmer as a Young Man

After the disputations done and finished in Oxford between the
doctors of both universities, and the three worthy bishops,
Cranmer, Ridley, and Latimer, ye heard then how sentence
condemnatory immediate upon the same was ministered against them
by Dr. Weston and others of the university; whereby they were
judged to be heretics, and so committed to the mayor and sheriffs
of Oxford. But, forasmuch as the sentence given against them was 
void in law, (for at that time the authority of the pope was not
yet received into the land,) therefore was a new commission sent
from Rome, and a new process framed for the conviction of these
reverend and godly learned men aforesaid. In which commission,
first was Dr. James Brooks, bishop of Gloucester, the pope's sub-
delegate, with Dr. Martin and Dr. Story, commissioners in the king
and queen's behalf, for the execution of the same. Of the which
three commissioners above named, as touching Dr. Martin, this by
the way is to be understood, that although he was used for an
instrument of the pope's side, to serve a turn, (whose book also
is extant against the lawful marriage of priests,) yet
notwithstanding neither was he so bitter an enemy in this
persecution, as other commissioners were; and also in this time of
Queen Elizabeth, whereas divers other doctors of the arches
refused to be sworn against the pope, he denied not the oath; and
yet notwithstanding not altogether here to be excused. But to the
purpose of this story; whereof first it shall be requisite to
declare the circumstance, and the whole state of the matter, as in
a general description, before we come to their orations, according
as in a parcel of a certain letter touching the same, it came to
our hands.

     Imprimis, here is to be understood, that at the coming down
of the foresaid commissioners, which was upon Thursday, the
twelfth of September, anno 1555, in the church of St. Mary, and in
the east end of the said church at the high altar, was erected a
solemn scaffold with cloth of state very richly and sumptuously
adorned for Bishop Brooks aforesaid, the pope's legate, apparelled
in pontificalibus, representing the pope's person, &c. The seat
was made ten feet high, that he might sit under the sacrament of
the altar. And on the right hand of the pope's delegate beneath
him sat Dr. Martin, and on the left hand sat Dr. Story, the king
and queen's commissioners, which were both doctors of the civil
law, and underneath them other doctors, scribes, and pharisees
also, with the pope's collector, and a rabblement of such other
like.

     And thus these bishops being placed in their pontificalibus,
the bishop of Canterbury was sent for to come before them. He
having intelligence of them that were there, thus ordered himself.
He came forth of the prison to the church of St. Mary, set forth
with bills and glaves for fear he should start away, being clothed
in a fair black gown, with his hood on both shoulders, such as
doctors of divinity in the university used to wear, and in his
hand a white staff; for he was now left only to the stay and
succours of virtue and learning, which, after the loss of all his
worldly honours and dignities, only remained to him: so appointed
he himself thereafter. Who, after he was come into the church, and
did see them sit in their pontificalibus, he did not put off his
cap to any of them, but stood still till that he was called. And
anon one of the proctors for the pope, or else his doctor, called
"Thomas archbishop of Canterbury! appear here and make answer to
that shall be laid to thy charge; that is to say, for blasphemy,
incontinency, and heresy; and make answer here to the bishop of
Gloucester, representing the pope's person."

     Upon this he being brought more near unto the scaffold, where
the foresaid bishop sat, he first well viewed the place of
judgment, and spying where the king and queen's Majesty's proctors
were, putting off his cap, he (first humbly bowing his knee to the
ground) made reverence to the one, and after to the other.

     That done, beholding the bishop in the face, he put on his
bonnet again, making no manner of token of obedience towards him
at all: whereat the bishop, being offended, said unto him, that it
might beseem him right well, weighing the authority he did
represent, to do his duty unto him. Whereunto Dr. Cranmer answered
and said, that he had once taken a solemn oath, never to consent
to the admitting of the bishop of Rome's authority into this realm
of England again; and that he had done it advisedly, and meant by
God's grace to keep it; and therefore would commit nothing either
by sign or token, which might argue his consent to the receiving
of the same; and so he desired the said bishop to judge of him:
and that he did it not for any contempt to his person, which he
could have been content to have honoured as well as any of the
other, if his commission had come from as good an authority as
theirs. This answered he both modestly, wisely, prudently, and
patiently, with his cap on his head, not once bowing or making any
reverence to him that represented the pope's person; which was
wondrously of the people marked that were there present and saw
it, and marked it as nigh as could be possible. When, after many
means used, they perceived that the archbishop would not move his
bonnet, the bishop proceeded with studied eloquence and painted
art, in these words following:

The oration of Dr. Brooks, bishop of Gloucester, unto Dr. Cranmer,
archbishop of Canterbury, in the church of St. Mary at Oxford.

     "My Lord, at this present we are come to you as
commissioners, and for you, not intruding ourselves by our own
authority, but sent by commission, partly from the pope's
Holiness, partly from the king and queen's most excellent
Majesties, not to your utter discomfort, but to your comfort, if
you will yourself. We come not to judge you, but to put you in
remembrance of that you have been, and shall be. Neither come we
to dispute with you, but to examine you in certain matters; which
being done, to make relation thereof to him that hath power to
judge you. The first being well taken, shall make the second to be
well taken; for if you, of your part, be moved to come to a
conformity, then shall not only we of our side take joy of our
examination, but also they that have sent us.

     And first, as charity doth move us, I would think good
somewhat to exhort you, and that by St. John in the Apocalypse,
Remember from whence thou art fallen, and do the first works; or
if not: -- and so as ye know what followeth. Remember yourself
from whence you have fallen. You have fallen from the universal
and catholic church of Christ, from the very true and received
faith of all Christendom; and that by open heresy. You have fallen
from your promise to God, from your fidelity and allegiance; and
that by open preaching, marriage, and adultery. You have fallen
from your sovereign prince and queen by open treason. Remember
therefore from whence you have fallen. Your fall is great, the
danger cannot be seen. Wherefore when I say, remember from whence
you are fallen, I put you in mind not only of your fall, but also
of the state you were in before your fall. You were sometime, as I
and other poor men, in a mean estate, God I take to witness, I
speak it to no reproach or abasement of you, but to put you in
memory, how God hath called you from a low to a high degree, from
one degree to another, from better to better; and never gave you
over, till he had appointed you legatum natum, metropolitanum
Angliae, pastorem gregis sui. Such great trust did he put you in,
in his church: what could he do more? For even as he ordained
Moses to be a ruler over his church of Israel, and gave him full
authority upon the same, so did he make you over his church of
England. And when did he this for you? Forsooth when you gave no
occasion or cause of mistrust either to him, or to his
magistrates. For although it be conjectured, that in all your time
ye were not upright in the honour and faith of Christ, but rather
set up of purpose as a fit instrument whereby the church might be
spoiled and brought into ruin; yet may it appear by many your
doings otherwise, and I, for my part, as it behoveth each one of
us, shall think the best. For who was thought as then more devout?
who was more religious in the face of the world? who was thought
to have more conscience of a vow-making, and observing the order
of the church, more earnest in the defence of the real presence of
Christ's body and blood in the sacrament of the altar, than ye
were? And then all things prospered with you; your prince favoured
you; yea, God himself favoured you. Your candlestick was set up in
the highest place of the church, and the light of your candle was
over all the church; I would God it had so continued still!

     "But after ye began to fall by schism, and would not
acknowledge the pope's Holiness as supreme head, but would stoutly
uphold the unlawful requests of King Henry the Eighth, and would
bear with what should not be borne withal, then began you to fancy
unlawful liberty; and when you had exiled a good conscience, then
ensued great shipwreck in the sea, which was out of the true and
catholic church cast into the sea of desperation; for as he saith,
'Without the church there is no salvation.' When ye had forsaken
God, God forsook you, and gave you over to your own will, and
suffered you to fall from schism to apostacy, from apostacy to
heresy, and from heresy to perjury, from perjury to treason, and
so in conclusion, into the full indignation of your sovereign
prince; which you may think a just punishment of God, for your
other abominable opinions.

     "After that, ye fell lower and lower, and now to the lowest
degree of all, to the end of honour and life. For if the light of
your candle be, as it hath been hitherto, dusky, your candlestick
is like to be removed, and have a great fall, so low, and so far
out of knowledge, that it be quite out of God's favour, and past
all hope of recovery: 'For in hell there is no redemption.' The
danger whereof being so great, very pity causeth me to say,
'Remember from whence thou hast fallen.' I add also, and whither
you fall!

     "But here, peradventure, you will say to me, 'What, sir? my
fall is not so great as you make it. I have not yet fallen from
the catholic church; for that is not the catholic church that the
pope is head of: there is another church.' But as touching that, I
answer, you are sure of that as the Donatists were, for they said
they had the true church, and that the name of true Christians
remained only in Africa, where only their seditious sect was
preached: and as you think, so thought Novatus, that all they that
did acknowledge their supreme head at the see of Rome, were out of
the church of Christ. But here St. Cyprian, defending Cornelius
against Novatus, saith on this wise, Ecclesia una est, quae cum
sit una, intus et foris esse non potest. So that if Novatus were
in the church, then was not Cornelius, who indeed by lawful
succession succeeded Pope Fabian. Here St. Cyprian intendeth by
the whole process to prove, and concludeth thereupon, that the
true church was only Rome. Gather you then what will follow of
your fall. But you will say peradventure, that you fell not by
heresy: and so said the Arians, alleging for themselves that they
had Scripture, and going about to persuade their schism by
Scripture; for indeed they had more places by two and forty, which
by their tortures seemed to depend upon Scripture, than the
catholics had. So did the Martians provoke their heresy to
Scripture. But those are no Scriptures; for they are not truly
alleged, nor truly interpreted, but untruly wrested and wrong,
according to their own fantasies. And therefore were they all
justly condemned for their wrong taking of the Scriptures, and the
church replieth against them, saying, Qui estis vos? quando? quid
agitis in meo, non mei? The church saith, 'What make you here in
my heritage? From whence came you? The Scripture is mine
inheritance. I am right heir thereof: I hold it by true succession
of the apostles; for as the apostles required me to hold, so do I
hold it. The apostles have received me, and put me in my right,
and have rejected you as bastards, having no title thereunto.'

     "Also ye will deny that ye have fallen by apostacy by
breaking your vow; and so Vigilantius said, insomuch that he would
admit none to his ministry, but those that had their wives bagged
with children. What now? Shall we say that Vigilantius did not
fall therefore? Did not Donatus and Novatus fall, because they
said so, and brought Scripture for their defence? Then let us
believe as we list, pretending well, and say so: nay, there is no
man so blind that will say so; for except the church, which
condemneth them for their say so, do approve us for to do so, then
will she condemn you also. So that your denial will not stand. And
therefore I tell you, remember from whence ye are fallen, and how
low ye shall fall, if you hold on as you do begin. But I trust you
will not continue, but revoke yourself in time, and the remedy
followeth: Age poenitentiam, et prima opera fac; for by such means
as ye have fallen, ye must rise again. First your heart hath
fallen, then your tongue and your pen; and besides your own
damage, have caused many more to fall. Therefore, first your heart
must turn, and then shall the tongue and the pen be quickly
turned: Sin minus, veniam tibi cito, et movebo candelabrum tuum de
loco suo.

     "I need not teach you a method to turn: you know the ready
way yourself. But I would God I could but exhort you to the right
and truth: then the way should soon be found out. For if ye
remember how many ye have brought by abominable heresy into the
way of perdition, I doubt not but very conscience would move you,
as much for them as for yourself, to come again; and so would you
spare neither tongue nor pen, if heart were once reformed. For as
touching that point, the Holy Ghost toucheth their hearts very
near by the mouth of his holy prophet Ezekiel, when he requireth
the blood of his flock at the priest's hands, for lack of good and
wholesome food. How much more should this touch your guilty heart,
having over-much diligence to teach them the way of perdition, and
feeding them with baggage and corrupt food, which is heresy. He
that shall convert a sinner from his wicked life, shall save his
soul from death, and shall cover the multitude of sins. So that if
it be true that he who converteth a sinner, saveth a soul; then
the contrary must needs be true, that he that perverteth a soul,
and teacheth him the way of perdition, must needs be damned.

     "Origen, on the Epistle of Paul to the Romans, said, 'The
damnation of those that preach heresy, doth increase to the day of
judgment. The more that perish by heretical doctrine, the more
grievous shall their torment be, that minister such doctrine.'
Berengarius, who seemed to fear that danger, provided for it in
his life-time, but not without a troubled and disquiet conscience.
He did not only repent, but recant, and not so much for himself,
as for them whom he had with most pestilent heresies infected. For
as he lay in his death-bed upon Epiphany-day, he demanded of them
that were present, 'Is this,' quoth he, 'the day of Epiphany, and
appearing of the Lord?' They answered him, 'Yea.' 'Then,' quoth
he, 'this day shall the Lord appear to me, either to my comfort,
or to my discomfort.' This remorse argueth, that he feared the
danger of them whom he had taught, and led out of the faith of
Christ. Origen, upon St. Paul, saith in this wise, Although his
own blood was not upon his head, for that he did repent, and was
sorry for his former errors, yet, being converted, he feared the
blood of them whom he had infected, and who received his
doctrine.'

     "Let this move you even at the last point. Insomuch as your
case is not unlike to Berengarius, let your repentance be like
also. And what should stay you (tell me) from this godly return?
Fear that ye have gone so far, ye may not return? Nay, then I may
say as David said, Ye fear where ye have no cause to fear. For if
ye repent and be heartily sorry for your former heresy and
apostacy, ye need not to fear: for, as God of his part is merciful
and gracious to the repentant sinner, so is the king, so is the
queen merciful; which ye may well perceive by your own case, since
ye might have suffered a great while ago for treason committed
against her Highness, but that ye have been spared and reserved
upon hope of amendment, which she conceived very good of you: but
now (as it seemeth) it is but a very desperate hope. And what do
you thereby? According to the hardness of your heart, ye treasure
up to yourself anger in the day of wrath.

     "Well, what is it then, if fear do not hinder you? Shame, to
unsay that you have said? Nay, it is no shame, unless you think it
shame to agree with the true and the catholic church of Christ.
And if that be shame, then blame St. Paul, who persecuted the
disciples of Christ with the sword; then blame St. Peter, who
denied his Master Christ with an oath, that he never knew him. St.
Cyprian before his return being a witch; St. Austin being nine
years out of the church; they thought it no shame after their
return, of that they had returned. Shall it then be shame for you
to convert and consent with the church of Christ? No, no.

     "What is it then that doth let you? Glory of the world? Nay,
as for the vanity of the world, I for my part judge not in you,
being a man of learning, and knowing your estate.

     "And as for the loss of your estimation, it is ten to one
that whereas you were archbishop of Canterbury, and metropolitan
of England, it is ten to one (I say) that ye shall be as well
still, yea, and rather better.

     "And as for the winning of good men, there is no doubt but
all that be here present, and the whole congregation of Christ's
church also, will more rejoice of your return, than they were
sorry for your fall. And as for the others, ye need not to doubt,
for they shall all come after; and, to say the truth, if you
should lose them for ever, it were no force: ye should have no
less thereby at all. I do not here touch them which should confirm
your estimation: for as St. Paul, after his conversion, was
received into the church of Christ, with wonderful joy to the
whole congregation, even so shall you be. The fame of your return
shall be spread abroad throughout all Christendom, where your face
was never known.

     "But you will say perhaps, your conscience will not suffer
you. My Lord, there is a good conscience; and there is a bad
conscience. The good conscience have not they, as St. Paul
declareth to Timothy concerning Hymeneus and Alexander. The evil
and bad conscience is (saith St. Cyprian) well to be known by its
mark. What mark? This conscience is marked with the print of
heresy: this conscience is a naughty, filthy, and a branded
conscience, which, I trust, is not in you. I have conceived a
better hope of you than so, or else would I never go about to
persuade or exhort you. But what conscience should stay you to
return to the catholic faith,.and universal church of Christ? What
conscience doth separate you to that devilish and several church,
to a liberty which never had ground in the Holy Scriptures? If you
judge your liberty to be good, then judge you all Christendom to
do evil besides you.

     "Oh what a presumptuous persuasion is this, upon this utterly
to forsake the church of Christ! Under what colour or pretence do
you this? for the abuses? as though in your church were no abuses:
yes, that there were. And if you forsake the universal church for
the abuses, why do you not then forsake your particular church,
and so be flitting from one to another? That is not the next way,
to slip from the church for the abuses; for if you had seen
abuses, you should rather have endeavoured for a reformation, than
for a defection. He is a good chirurgeon, who for a little pain in
the toe will cut off the whole leg! He helpeth well the toothache,
which cutteth away the head by the shoulders! It is mere folly to
amend abuses by abuses. Ye are like Diogenes; for Diogenes on a
time, envying the cleanliness of Plato, said on this wise, Ecce
calco fastum Platonis: Plato answered, Sed aliofastu. So that
Diogenes seemed more faulty of the two.

     "But when we have said all that we can, peradventure you will
say, 'I will not return.' And to that I say, I will not answer.
Nevertheless, hear what Christ saith to such obstinate and
stiffnecked people in the parable of the supper. When he had sent
out his men to call them in that were appointed, and they would
not come, he bade his servants go into the ways and streets, to
compel men to come in, Cogite intrare. If then the church will not
lose any member that may be compelled to come in, ye must think it
good to take the compulsion, lest you lose your part of the supper
which the Lord hath prepared for you; and this compulsion standeth
well with charity.

     "But it may be perhaps, that some have animated you to stick
to your tackle, and not to give over, bearing you in hand that
your opinion is good, and that ye shall die in a good quarrel, and
God shall accept your oblation. But hear what Christ saith of a
meaner gift: If thou come to the altar to offer thy oblation, and
knowest that thy brother hath somewhat to lay against thee, leave
there thy gift, and go and be reconciled to thy brother, and then
come and offer up thy gift; or else thy brother will make thy
offering unsavoury before God. This he said unto all the world, to
the end they should know how their offerings should be received,
if they were not according.

     "Remember you therefore, before you offer up your offering,
whether your gift be qualified or no. Remember the Church of Rome,
and also of England, where not one only brother, but a number have
matter against you, so just, that they will make your burnt-
offering to stink before God, except you be reconciled. If you
must needs appoint upon a sacrifice, make yet a mean first to them
that have to lay against you. I say no more than the church hath
allowed me to say; for the sacrifice that is offered without the
church is not profitable. The premises therefore considered, for
God's sake, I say, Memor esto unde excideris, et age poenitentiam,
et prima opera fac. Sin minus, &c. Cast not yourself away, spare
your body, spare your soul, spare them also whom you have seduced,
spare the shedding of Christ's blood for you in vain. Harden not
your heart, acknowledge the truth, yield to the prescript word of
God, to the catholic Church of Rome, to the received verity of all
Christendom. Wed not yourself to your own self-will. Stand not too
much in your own conceit, think not yourself wiser than all
Christendom is besides you. Leave off this unjust cavil. How?
leave what? Leave reason, leave wonder, and believe as the
catholic church doth believe and teach you. Persuade with
yourself, that 'without the church there is no salvation.' And
thus much have I said of charity. If this poor simple exhortation
of mine may sink into your head, and take effect with you, then
have I said as I would have said; otherwise not as I would, but as
I could for this present."
12 April

     And thus Bishop Brooks finishing his oration, sat down. After
whom Dr. Martin, taking the matter in hand, beginneth thus:

     "Albeit there be two governments, the one spiritual, and the
other temporal, the one having the keys, the other the sword, yet
in all ages we read that for the honour and glory of God both
these powers have been adjoined together. For if we read the Old
Testament, we shall find that so did Josias and Hezekiah. So did
the king of the Ninevites compel a general fast through all the
whole city: so did Darius in breaking the great idol, Bel, and
delivering godly Daniel out of the den of lions: so did
Nebuchadnezzar make and institute laws against the blasphemers of
God. But let pass these examples, with a great number more, and to
come to Christ's time, it is not unknown what a great travail they
took to set forth God's honour: and although the rule and
government of the church did only appertain to the spiritualty,
yet for the suppression of heresies and schisms, kings were
admitted as aiders thereunto. First, Constantine the Great called
a council at Nice for the suppression of the Arians' sect, where
the same time was raised a great contention among them. And after
long disputation had, when the fathers could not agree upon the
putting down the Arians, they referred their judgment to
Constantine. 'God forbid,' quoth Constantine; 'you ought to rule
me, and not I you.' And as Constantine did, so did Theodosius
against the Nestorians; so did Marcian against Manicheus. Jovinian
made a law, that no man should marry with a nun, that had wedded
herself to the church.

     "So had King Henry the Eighth the title of Defender of the
Faith, because he wrote against Luther and his complices. So these
nine hundred years the king of Spain had that title of Catholic,
for the expulsion of the Arians; and to say the truth, the king
and queen's Majesties do nothing degenerate from their ancestry,
taking upon them to restore again the title to be Defender of the
Faith, to the right heir thereof, the pope's Holiness.

     "Therefore these two princes, perceiving this noble realm,
how it hath been brought from the unity of the true and catholic
church, the which you and your confederates do and have renounced;
perceiving also that you do persist in your detestable errors, and
will by no means be revoked from the same, have made their humble
request and petition to the pope's Holiness, Paul the Fourth, as
supreme head of the church of Christ, declaring to him, that
whereas you were archbishop of Canterbury, and metropolitan of
England, and at your consecration took two solemn oaths, for your
due obedience to be given to the see of Rome, to become a true
preacher or pastor of his flock, yet contrary to your oath and
allegiance, for unity have sowed discord; for chastity, marriage
and adultery; for obedience, contention; and for faith, ye have
been the author of all mischief. The pope's Holiness, considering
their request and petition, hath granted them, that, according to
the censure of this realm, process should be made against you.

     "And whereas in this late time, you both excluded charity and
justice, yet hath his Holiness decreed, that you shall have both
charity and justice showed unto you. He willeth you should have
the laws in most ample manner to answer in your behalf, and that
you shall here come before my Lord of Gloucester, as high
commissioner from his Holiness, to the examination of such
articles as shall be proposed against you, and that we should
require the examination of you in the king's and queen's
Majesties' behalf. The king and queen as touching themselves,
because by the law they cannot appear personally, quia sunt
illustrissimae personae, have appointed as their attorneys, Dr.
Story and me. Wherefore here I offer to your good Lordship our
proxy, sealed with the broad seal of England, and offer myself to
be proctor in the king's Majesty's behalf. I exhibit here also
certain articles, containing the manifest adultery and perjury.
Also books of heresy made partly by him, partly set forth by his
authority. And here I produce him as party principal, to answer to
your good Lordship."

     Thus, when Dr. Martin had ended his oration, the archbishop
beginneth, as here followeth:

     "My Lord, I do not acknowledge this session of yours, nor yet
you, my mislawful judge; neither would I have appeared here this
day before you, but that I was brought hither as a prisoner. And
therefore I openly here renounce you as my judge, protesting that
my meaning is not to make any answer, as in a lawful judgment,
(for then would I be silent,) but only for that I am bound in
conscience to answer every man of that hope which I have in Jesus
Christ, by the counsel of St. Peter; and lest, by my silence, many
of those who are weak, here present, might be offended. And so I
desire that my answers may be accepted as extra judicialia."

     And when he had ended his protestation he began as followeth

     Cranmer.--"Shall I then make my answer?"

     Martin.--"As you think good; no man shall Iet you."

     And here the archbishop, kneeling down on both knees towards
the west, said first the Lord's Prayer. Then, rising up, he
reciteth the articles of the creed. Which done, he entereth with
his protestation in form as followeth:

     Cranmer.--"This I do profess as touching my faith, and make
my protestation, which I desire you to note. I will never consent
that the bishop of Rome shall have any jurisdiction within this
realm."

     Story.--"Take a note thereof."

     Martin.--"Mark, Master Cranmer, how you answer for yourself.
You refuse and deny him, by whose laws ye do remain in life; being
otherwise attainted of high treason, and but a dead man by the
laws of the realm."

     Cranmer.--"I protest before God I was no traitor, but indeed
I confessed more at my arraignment than was true."

     Martin.--"That is not to be reasoned at this present. Ye know
ye were condemned for a traitor. But proceed to your matter."

     Cranmer.--"I will never consent to the bishop of Rome, for
then should I give myself to the devil; for I have made an oath to
the king, and I must obey the king by God's laws. By the Scripture
the king is chief, and no foreign person in his own realm above
him. There is no subject but to a king. I am a subject, I owe my
fidelity to the crown. The pope is contrary to the crown. I cannot
obey both; for no man can serve two masters at once, as you in the
beginning of your oration declared by the sword and keys,
attributing the keys to the pope, and the sword to the king. But I
say the king hath both. Therefore he that is subject to Rome, and
the laws of Rome, he is perjured, for the pope's and the judge's
laws are contrary, they are uncertain and confounded.

     "A priest indebted by the laws of the realm, shall be sued
before a temporal judge: by the pope's laws contrary.

     "The pope doth the king injury in that he hath his power from
the pope. The king is head in his own realm: but the pope claimeth
all bishops, priests, curates, &c. So the pope in every realm hath
a realm.

     "Again, by the laws of Rome the benefice must be given by the
bishop; by the laws of the realm, the patron giveth the benefice.
Herein the laws be as contrary as fire and water.

     "No man can by the laws of Rome proceed in a praemunire, and
so is the law of the realm expelled, and the king standeth
accursed in maintaining his own laws: Therefore in consideration
that the king and the queen take their power of him, as though God
should give it to them, there is no true subject, unless he be
abrogate, seeing the crown is holden of him being out of the
realm.

     "The bishop of Rome is contrary to God, and injurious to his
laws; for God commanded all men to be diligent in the knowledge of
his law, and therefore hath appointed one holy day in the week at
the least, for the people to come to the church and hear the word
of God expounded unto them; and, that they might the better
understand it, to hear it in their mother tongue which they know.
The pope doth contrary; for he willeth the service to be had in
the Latin tongue, which they do not understand. God would have it
to be perceived: the pope will not. When the priest giveth thanks,
God would that the people should do so too, and God willeth them
to confess all together: the pope will not.

     "Now as concerning the sacrament, I have taught no false
doctrine of the sacrament of the altar; for if it can be proved by
any doctor above a thousand years after Christ, that Christ's body
is there really, I will give over. My book was made seven years
ago, and no man hath brought any authors against it. I believe
that whoso eateth and drinketh that sacrament, Christ is within
them, whole Christ, his nativity, passion, resurrection, and
ascension; but not that corporally that sitteth in heaven. Now
Christ commanded all to drink of the cup: the pope taketh it away
from the laymen. And yet one saith, that if Christ had died for
the devil, that he should drink thereof.

     "Christ biddeth us to obey the king. The bishop of Rome
biddeth us to obey himself: therefore unless he be antichrist, I
cannot tell what to make of him. Wherefore if I should obey him, I
cannot obey Christ.

     "He is like the devil in his doings; for the devil said to
Christ, If thou wilt fall down and worship me, I will give thee
all the kingdoms of the world. Thus he took upon him to give that
which was not his own. Even so the bishop of Rome giveth princes
their crowns, being none of his own; for where princes either by
election, either by succession, either by inheritance, obtain
their crown, he saith that they should have it from him.

     "Christ saith, that antichrist shall be. And who shall he be?
Forsooth he that advanceth himself above all other creatures. Now
if there be none already that hath advanced himself after such
sort besides the pope, then in the mean time, let him he
antichrist."

     Story.--"Pleaseth it you to make an end?"

     Cranmer.--"For he will be the vicar of Christ, he will
dispense with the Old and New Testament also, yea, and with
apostacy.

     "Now I have declared why I cannot with my conscience obey the
pope. I speak not this for hatred I bear to him that now supplieth
the room, for I know him not. I pray God give him grace not to
follow his ancestors. Neither say I this for my defence, but to
declare my conscience, for the zeal that I bear to God's word
trodden under foot by the bishop of Rome. I cast fear apart, for
Christ said to his apostles, that in the latter days they should
suffer much sorrow, and be put to death for his name's sake: Fear
them not, saith he, but fear him which when he hath killed the
body, hath power to cast the soul into fire everlasting. Also
Christ saith, He that will live shall die, and he that loseth his
life for my name's sake, he shall find it again. Moreover he said,
Confess me before men, and be not afraid; for if you do so, I will
stand with you: if you shrink from me I will shrink from you. This
is a comfortable and terrible saying; this maketh me to set all
fear apart. I say therefore, the bishop of Rome treadeth under
foot God's laws and the king's.

     "The pope would give bishoprics: so would the king. But at
the last the king got the upper hand; and so are all bishops
perjured, first to the pope, and then to the king.

     The crown hath nothing to do with the clergy. For if a clerk
come before a judge, the judge shall make process against him, but
not to execute any laws: for if the judge should put him to
execution, then is the king accursed in maintaining his own laws.
And therefore say I, that he is neither true to God, neither to
the king, that first received the pope. But I shall heartily pray
for such counsellors, as may inform her the truth; for the king
and queen, if they be well informed, will do well."

     Martin.--"As you understand then, if they maintain the
supremacy of Rome, they cannot maintain England too."

     Cranmer.--"I require you to declare to the king and queen
what I have said, and how their oaths do stand with the realm and
the pope. St. Gregory saith, He that taketh upon him to be head of
the universal church, is worse than the antichrist. If any man can
show me, that it is not against God's word to hold his stirrup
when he taketh his horse, and kiss his feet, (as kings do,) then
will. I kiss his feet also. -- And you for your part, my Lord, are
perjured; for now ye sit judge for the pope, and yet you did
receive your bishopric of the king. You have taken an oath to be
adversary to the realm: for the pope's laws are contrary to the
laws of the realm."

     Gloucester.--"You were the cause that I did forsake the pope,
and did swear that he ought not to be supreme head, and gave it to
King Henry the Eighth, that he ought to be it: and this you made
me to do."

     "To this I answer," said Cranmer, "you report me ill, and say
not the truth; and I will prove it here before you all. The truth
is, that my predecessor, Bishop Warham, gave the supremacy to King
Henry the Eighth, and said that he ought to have it before the
bishop of Rome, and that God's word would bear him. And upon the
same was there sent to both the universities, Oxford and
Cambridge, to know what the word of God would do touching the
supremacy, and it was reasoned upon, and argued at length. So at
the last both the universities agreed, and set to their seals, and
sent it to King Henry the Eighth to the court, that he ought to be
supreme head, and not the pope. Whereupon you were then doctor of
divinity at that time, and your consent was thereunto, as by your
hand doth appear. Therefore you misreport me, that I was the cause
of your falling away from the pope, but it was yourself. All this
was in Bishop Warham's time, and whilst he was alive, so that it
was three quarters of a year after ere ever I had the bishopric of
Canterbury in my hands, and before I might do any thing. So that
here ye have reported of me that which ye cannot prove, which is
evil done." -- All this while his cap was on his head.

     Gloucester.--"We come to examine you, and you, methinks,
examine us."

Dr. Story's oration to Cranmer.

     "Pleaseth it your good Lordship, because it hath pleased the
king and queen's Majesties to appoint my companion and me to hear
the examination of this man before your good Lordship, to give me
leave somewhat to talk in that behalf. Although I know that in
talk with heretics there cometh hurt to all men; for it wearieth
the stedfast, troubleth the doubtful, and taketh in snare the weak
and simple: yet, because he saith he is not bound to answer your
Lordship sitting for the pope's Holiness, because of a praemunire,
and the word of God, as be termeth it; I think good somewhat to
say, that all men may see how he runneth out of his race of reason
into the rage of common talk, such as here, I trust, hath done
much good. And as the king and queen's Majesties will be glad to
hear of your most charitable dealing with him, so will they be
weary to hear the blundering of this stubborn heretic. And whereas
he allegeth divinity, mingling fas nefasque together, he should
not have been heard; for shall it be sufficient to him to allege,
the judge is not competent? Do we not see that in the common law
it is not lawful for a man in Westminster Hall to refuse his
judge? and shall we dispute contra eum qui negat principia?
Although there be here a great company of learned men, that know
it unmeet so to do, yet have I here a plain canon, wherein he
declareth himself convicted ipso facto. The canon is this: 'Sit
ergo ruinae suo dolore prostratus quisquis apostolicis voluerit
contraire decretis, nec locum deinceps inter sacerdotes habeat,
sed exors a sancto fiat ministerio, nec de ejus judicio quisquam
posthac curam habeat, quoniam jam damnatus a sancta et apostolicae
ecclesia, sua inobedientia ac praesumptione, a quoquam esse non
dubitetur. Quia majoris excommunicationis dejectione est
abjiciendus, cui sancta ecclesia commissa fuerit disciplina, qui
non solum jussionibus praelatae sanctae ecclesia parere debuit,
sed etiam aliis ne praeterirent insinuare. Sitque alienus a
divinis et pontificalibus officiis, qui noluerit praeceptis
apostolicis obtemperare.'

     "He hath alleged many matters against the supremacy, but
maliciously. Ye say that the king in his realm is supreme head of
the church. Well, sir, you will grant me that there was a perfect
catholic church before any king was christened. Then if it were a
perfect church, it must needs have a head, which must needs be
before any king was member thereof: for you know Constantine was
the first christened king that ever was. And although you are
bound (as St. Paul saith) to obey your rulers, and kings have rule
of the people, yet doth it not follow that they have cure of
souls: for a fortiori, the head may do that the minister cannot
do; but the priest may consecrate, and the king cannot, therefore
the king is not head.

     "It was licensed by Christ to every man to bring into the
sheepfold, and to augment the flock, but not to rule; for that was
only given to Peter.

     "And whereas the apostles do call upon men to obey their
princes, cui tributum, tributum; cui vectigal, vectigal; they,
perceiving that men were bent to a kind of liberty and
disobedience, were enforced to exhort them to obedience and
payment of their tribute, which exhortation extendeth only to
temporal matters.

     "And again, whereas you say that the bishop of Rome maketh
laws contrary to the laws of the realm, that is not true; for this
is a maxim in the law, Quod in particulari excipitur, non facit
universale falsum.

     "Now as touching that monstrous talk of your conscience, that
is no conscience that ye profess; it is but privata scientia,
electio et secta. And as yet, for all your glorious babble, you
have not proved by God's laws that ye ought not to answer the
pope's Holiness.

     "The canons which be received of all Christendom compel you
to answer, therefore you are bound so to do. And although this
realm of late time, through such schismatics as you were, hath
exiled and banished the canons, yet that cannot make for you: for
you know yourself, that par in parem, nec pars in totem aliquid
statuere potest. Wherefore this isle, being indeed but a member of
the whole, could not determine against the whole. That
notwithstanding, the same laws, being put away by a parliament,
are now received again by a parliament, and have as full authority
now as they had then; and they will now, that ye answer to the
pope's Holiness: therefore, by the laws of this realm ye are bound
to answer him. Wherefore, my good Lord, all that this Thomas
Cranmer (I can no otherwise term him, considering his
disobedience) hath brought for his defence, shall nothing prevail
with you, nor take any effect. Require him therefore to answer
directly to your good Lordship; command him to set aside his
trifles, and to be obedient to the laws and ordinances of this
realm. Take witness here of his stubborn contempt against the king
and queen's Majesties, and compel him to answer directly to such
articles as we shall here lay against him; and in refusal, that
your good Lordship will excommunicate him."

     As soon as Dr. Story had thus ended his tale, beginneth Dr.
Martin again to enter speech with the archbishop; which talk I
thought here likewise not to let pass, although the report of the
same be such as the author thereof seemeth, in his writing, very
partial; for as he expresseth the speech of Dr. Martin at full,
and to the uttermost of his diligence, leaving out nothing in that
part, that either was or could be said more; so again, on the
other part, how raw and weak he leaveth the matter, it is easy to
perceive, who neither comprehendeth all that Dr. Cranmer again
answered for his defence, nor yet in those short speeches which he
expresseth, seemeth to discharge the part of a sincere and
faithful reporter. Notwithstanding, such as it is, I thought good
to let the reader understand, who in perusing the same, may use
therein his own judgment and consideration.

     "Master Cranmer, ye have told here a long glorious tale,
pretending some matter of conscience in appearance; but in verity
you have no conscience at all. You say that you have sworn once to
King Henry the Eighth against the pope's jurisdiction; and
therefore you may never forswear the same; and so ye make a great
matter of conscience in the breach of the said oath. Here will I
ask you a question or two: What if ye made an oath to a harlot, to
live with her in continual adultery; ought you to keep it?"

     Cranmer.--"I think no."

     Martin.--"What if you did swear never to lend a poor man one
penny; ought you to keep it?" Cranmer.--"I think not."

     Martin.--"Herod did swear whatsoever his harlot asked of him
he would give her, and he gave her John Baptist's head: did he
well in keeping his oath?"

     Cranmer.--"I think not."

     Martin.--"Jephtha, one of the judges of Israel, did swear
unto God, that if he would give him victory over his enemies, he
would offer unto God the first soul that came forth of his house;
it happened that his own daughter came first, and he slew her to
save his oath. Did he well?"

     Cranmer.--"I think not."

     Martin.--"So saith St. Ambrose de Officiis, 'It is a
miserable necessity, which is paid with parricide.' Then, Master
Cranmer, you can no less confess by the premises but that you
ought not to have conscience of every oath, but if it be just,
lawful, and advisedly taken."

     Cranmer.--"So was that oath."

     Martin.--"That is not so, for first it was unjust, for it
tended to the taking away of another man's right. It was not
lawful; for the laws of God and the church were against it.
Besides, it was not voluntary; for every man and woman were
compelled to take it."

     Cranmer.--"It pleaseth you to say so."

     Martin.--"Let all the world be judge. But, sir, you that 
pretend to have such a conscience to break an oath, I pray you did
you never swear and break the same?"

     Cranmer.--"I remember not."

     Martin.--"I will help your memory. Did you never swear
obedience to the see of Rome?"

     Cranmer.--"Indeed I did once swear unto the same."

     .Martin.--"Yea, that you did twice, as appeareth by records
and writings here ready to be showed."

     Cranmer.--"But I remember I saved all by protestation that I
made by the counsel of the best learned men I could get at that
time."

     Martin.--"Hearken, good people! what this man saith. He made
a protestation one day, to keep never a whit of that which he
would swear the next day: was this the part of a Christian man? If
a Christian man would bargain with a Turk, and before he maketh
his bargain solemnly, before witness, readeth in his paper that he
holdeth secretly in his hand, or peradventure protesteth before
one or two, that he mindeth not to perform whatsoever he shall
promise to the Turk; I say, if a Christian man should serve a Turk
in this manner, that the Christian man were worse than the Turk.
What would you then say to this man, that made a solemn oath and
promise unto God and his church, and made a protestation before
quite contrary?"

     Cranmer.--"That which I did [I did] by the best learned men's
advice I could get at that time."

     Martin.--"I protest before all the learned men here, that
there is no learning will save your perjury herein; for there be
two rules of the civil law clean contrary against you." And so he
brought forth his rules, which being done he proceeded further.
"But will you have the truth of the matter: King Henry the Eighth
even then meant the lamentable change which after you see came to
pass; and to further his pitiful proceedings from the divorcement
of his most lawful wife, to the detestable departing from the
blessed unity of Christ's church, this man made the foresaid
protestation: and, on the other side, he letted not to make two
solemn oaths quite contrary; and why? for otherwise, by the laws
and canons of this realm, he could not aspire to the archbishopric
of Canterbury."

     Cranmer.--"I protest before you all, there was never man came
more unwillingly to a bishopric, than I did to that: insomuch that
when King Henry did send for me in post, that I should come over,
I prolonged my journey by seven weeks at the least, thinking that
the would be forgetful of me in the mean time."

     Martin.--"You declare well by the way that the king took you
to be a man of good conscience, who could not find within all his
realm any man that would set forth his strange attempts, but was
enforced to send for you in post to come out of Germany. What may
we conjecture hereby, but that there was a compact between you,
being then Queen Anne's chaplain, and the king: Give me the
archbishopric of Canterbury, and I will give you licence to live
in adultery."

     Cranmer.--"You say not true."

     Martin.--"Let your protestation, joined with the rest of your
talk, give judgment: hinc prima mali labes. Of that your execrable
perjury, and his coloured and too shamefully suffered adultery,
came heresy and all mischief to this realm. And thus have I spoken
as touching the conscience you make for breaking your heretical
oath made to the king: but to break your former oath, made at two
sundry times both to God and his church, you have no conscience at
all. And now to answer another part of your oration, wherein you
bring in God's word, that you have it on your side and no man
else, and that the pope hath devised a new scripture contrary to
the Scripture of God, ye play herein as the Pharisees did, which
cried always, The word of the Lord, the word of the Lord, when
they meant nothing so. This bettereth not your cause, because you
say, you have God's word for you; for so Basilides and Photinus
the heretics said, that they had God's word to maintain their
heresy. So Nestorius, so Macedonius, so Pelagius, and briefly, all
the heretics that ever were, pretended that they had God's word
for them; yea, and so the devil, being the father of heresies,
alleged God's word for him, saying, It is written: so said he to
Christ, Cast thyself downward, which you applied most falsely
against the pope. But, if you mark the devil's language well, it
agreed with your proceedings most truly: for, Cast thyself
downward, said he, and so taught you to cast all things downward.
Down with the sacrament, down with the mass, down with the altars,
down with the arms of Christ, and up with a lion and a dog; down
with the abbeys, down with chantries, down with hospitals and
colleges, down with fasting and prayer, yea, down with all that
good and godly is. All your proceedings and preachings tended no
other, but to fulfil the devil's request, Mitte te deorsum. And
therefore tell not us that you have God's word: for God hath given
us by his word a mark to know that your teaching proceeded not of
God, but of the devil, and that your doctrine came not of Christ,
but of antichrist. For Christ foresaid, there should come against
his church ravening wolves and false apostles. But how should we
know them? Christ teacheth us, saying, By their fruits ye shall
know them. Why, what be their fruits? St. Paul declareth, After
the flesh they walk in concupiscence and uncleanness; they contemn
potentates. Again, In the latter days there shall be perilous
times: then shall there be men loving themselves, covetous, proud,
disobedient to parents, treason-workers. Whether these be not the
fruits of your gospel, I refer me to this worshipful audience;
whether the said gospel began not with perjury, proceeded with
adultery, was maihtained with heresy, and ended in conspiracy.

     "Now sir, two points more I marked in your raging discourse
that you made here: the one against the holy sacrament; the other
against the pope's jurisdiction, and the authority of the see
apostolic. Touching the first, ye say you have God's word with
you, yea, and all the doctors. I would here ask but one question
of you: whether God's word be contrary to itself, and whether the
doctors teach doctrine contrary to themselves, or no? For you,
Master Cranmer, have taught in this high sacrament of the altar
three contrary doctrines, and yet you pretended in every one,
verbum Domini.

     Cranmer.--"Nay, I taught but two contrary doctrines in the
same."

     Martin.--"What doctrine taught you when you condemned Lambert
the sacramentary, in the king's presence in Whitehall?"

     Cranmer.--"I maintained then the papists' doctrine."

     Martin.--"That is to say, the catholic and universal doctrine
of Christ's church. And how when King Henry died? did not you
translate Justus Jonas's book?"

     Cranmer.--"I did so."

     Martin.--"Then there you defended another doctrine touching
the sacrament, by the same token that you sent to Lynn your
printer; that whereas in the first print there was an affirmative,
that is to say, Christ's body, really in the sacrament, you sent
then to your printer to put in a not, whereby it came miraculously
to pass, that Christ's body was clean conveyed out of the
sacrament."

     Cranmer.--"I remember there were two prints of my said book,
but where the same not was put in, I cannot tell."

     Martin.--"Then from a Lutheran ye became a Zuinglian, which
is the vilest heresy of all in the high mystery of the sacrament;
and for the same heresy you did help to burn Lambert the
sacramentary, which you now call the catholic faith, and God's
word."

     Cranmer.--"I grant that then I believed otherwise than I do
now; and so I did, until my Lord of London, Dr. Ridley, did confer
with me, and by sundry persuasions and authorities of doctors,
drew me quite from my opinion."

     Martin.--"Now sir, as touching the last part of your oration,
you denied that the pope's Holiness was supreme head of the church
of Christ."

     Cranmer.--"I did so."

     Martin.--"Who say you then is supreme head?"

     Cranmer.--"Christ."

     Martin.--"But whom hath Christ left here in earth his vicar
and head of his church?"

     Cranmer.--"Nobody."

     Martin.--"Ah! why told you not King Henry this when you made
him supreme head? and now nobody is. This is treason against his
own person as you then made him."

     Cranmer.--"I mean not but every king in his own realm and
dominion is supreme head, and so was he supreme head of the church
of Christ in England."

     Martin.--"Is this always true? and was it ever so in Christ's
church?

     Cranmer.--"It was so."

     Martin.--"Then what say you by Nero? He was the mightiest
prince of the earth after Christ was ascended: was he head of
Christ's church?"

     Cranmer.--"Nero was Peter's head."

     Martin.--"I ask whether Nero was head of the church or no? If
he were not, it is false that you said before, that all princes 
be, and ever were, heads of the church within their realms."

     Cranmer.--"Nay, it is true, for Nero was head of the church;
that is, in worldly respect of the temporal bodies of men, of whom
the church consisteth; for so he beheaded Peter and the apostles.
And the Turk too is head of the church in Turkey."

     Martin.--"Then he that beheaded the heads of the church, and
crucified the apostles, was head of Christ's church; and he that
was never member of the church, is head of the church, by your
newfound understanding of God's word."

     It is not to be supposed, contrary, but much other matter
passed in this communication between them, especially on the
archbishop's behalf; whose answers I do not think to be so
slender, nor altogether in the same form of words framed, if the
truth, as it was, might be known. But so it pleased the notary
thereof, being too much partially addicted to his mother see of
Rome in favour of his faction, to diminish and drive down the
other side, either in not showing all, or in reporting the thing
otherwise than it was; as the common guise is of most writers, to
what side their affection most weigheth, their oration commonly
inclineth. But let us proceed further in the story of this matter.

     "It followed then," saith this reporter, "when the archbishop
thus had answered, and the standers-by began to murmur against
him; the judges, not content with his answers, willed him to
answer directly to the interrogatories: which interrogatories
articulated against him in form of law, were these under
following.

     "1. First was objected, that he, (the foresaid Thomas
Cranmer,) being yet free, and before he entered into holy orders,
married one Joan, surnamed Black or Brown, dwelling at the sign of
the Dolphin in Cambridge.

     "Answer. Whereunto he answered, that whether she was called
Black or Brown, he knew not; but that he married there one Joan,
that he granted.

     "2. That after the death of the foresaid wife, he entered
into holy orders, and after that was made archbishop by the pope.

     "Answer. He received (he said) a certain bull of the pope,
which he delivered unto the king, and was [made] archbishop by
him.

     "3. Item, that he, being in holy orders, married another
woman as his second wife, named Anne, and so was twice married.

     "Answer. To this he granted.

     "4. Item, in the time of King Henry the Eighth, he kept the
said wife secretly, and had children by her.

     "Answer. Hereunto he also granted; affirming that it was
better for him to have his own, than to do like other priests,
holding and keeping other men's wives.

     "5. Item, in the time of King Edward, he brought out the said
wife openly, affirming and professing publicly the same to be his
wife.

     "Answer. He denied not, but he so did, and lawfully might do
the same, forasmuch as the laws of the realm did so permit him.

     "6. Item, that he shamed not openly to glory himself, to have
had his wife in secret many years.

     "Answer. And though he so did, (he said,) there was no cause
why he should be ashamed thereof.

     "7. Item, that the said Thomas Cranmer, falling afterward
into the deep bottom of errors, did fly and refuse the authority
of the church, did hold and follow the heresy concerning the
sacrament of the altar, and also did compile and caused to be set
abroad divers books.

     "Answer. Whereunto when the names of the books were recited
to him, he denied not such books which he was the author of. As
touching the treatise of Peter Martyr upon the sacrament, he
denied that he ever saw it before it was abroad, yet did approve
and well like of the same. As for the Catechism, the book of
Articles, with the other book against Winchester, he granted the
same to be his doings.

     "8. Item, that he compelled many, against their wills, to
subscribe to the same articles.

     "Answer. He exhorted (he said) such as were willing to
subscribe; but, against their wills, he compelled none.

     "9. Item, forasmuch as he surceased not to perpetrate
enormous and inordinate crimes, he was therefore cast into the
Tower, and from thence was brought to Oxford, at what time it was
commonly thought that the parliament there should be holden.

     "Answer. To this he said, that he knew no such enormous and
inordinate crimes that ever he committed.

     "10. Item, that in the said city of Oxford he did openly
maintain his heresy, and there was convicted upon the same.

     "Answer. He defended (he said) there the cause of the
sacrament; but, that he was convicted in the same, that he denied.

     "11. Item, when he persevered still in the same, he was by
the public censure of the university pronounced a heretic, and his
books to be heretical.

     "Answer. That he was so denounced, he denied not; but that he
was a heretic, or his books heretical, that he denied.

     "12. Item, that he was and is notoriously infamed with the
note of schism, as who not only himself receded from the catholic
church and see of Rome, but also moved the king and subjects of
this realm to the same.

     "Answer. As touching the receding, that he well granted; but
that receding or departing (said he) was only from the see of
Rome, and had in it no matter of any schism.

     "13. Item, that he had been twice sworn to the pope; and
withal Dr. Martin brought out the instrument of the public notary,
wherein was contained his protestation made when he should be
consecrated, asking if he had any thing else protested.

     "Answer. Whereunto he answered, that he did nothing but by
the laws of the realm.

     "14. Item, that he the said archbishop of Canterbury did not 
only offend in the premises, but also in taking upon him the
authority of the see of Rome, in that, without leave or licence
from the said see, he consecrated bishops and priests.

     "Answer. He granted, that he did execute such things as were
wont to be referred to the pope, at what time it was permitted to
him by the public laws and determination of the realm.

     "15. Item, that when the whole realm had subscribed to the
authority of the pope, he only still persisted in his error.

     "Answer. That he did not admit the pope's authority, he
confessed to be true. But that he erred in the same, that he
denied.

     "16. Item, that all and singular the premises be true.

     "Answer. That likewise he granted, excepting those things
whereunto he had now answered. "

     After he had thus answered to the objections aforesaid, and
the public notary had entered the same, the judges and
commissioners, as having now accomplished that wherefore they
came, were about to rise up and depart. But the bishop of
Gloucester, thinking it not the best so to dismiss the people,
being somewhat stirred with the words of the archbishop, began in
his oration in the hearing of the people, thus to declaim.

     "Master Cranmer, (I cannot otherwise term you, considering
your obstinacy,) I am right sorry, I am right heartily sorry, to
hear such words escape your mouth so unadvisedly. I had conceived
a right good, hope of your amendment. I suppose that this
obstinacy of yours came not of a vain-glory, but rather of a
corrupt conscience, which was the occasion that I hoped so well of
your return. But now I perceive by your foolish babble, that it is
far otherwise. Ye are so puffed up with vain-glory, there is such
cauteria of heresy crept into your conscience, that I am clean
void of hope, and my hope is turned into wan hope. But who can
stay him that willingly runneth into perdition? Who can save that
will be lost? God would have you to be saved; and you refuse it.
Thy perdition is only upon thyself, O Israel! only in me is thy
salvation, saith the Lord by his prophet. You have uttered so
erroneous talk, with such open malice against the pope's Holiness,
with such open lying against the Church of Rome, with such open
blasphemy against the sacrament of the altar, that no mouth could
have expressed more maliciously, more lyingly, more blasphemously.

     "To reason with you, although I would of myself to satisfy
this audience, yet may I not by our commission, neither can I find
how I may do it with the Scriptures: for the apostle doth command
that such a one should not only not be talked withal, but also
shunned and avoided, saying, An heretical person after once or
twice conferring, shun, knowing that he is perverse and sinneth,
being of his own judgment condemned. Ye have been conferred withal
not once or twice, but oftentimes; ye have oft been lovingly
admonished ye have been oft secretly disputed with. And the last
year in the open school, in open disputations, ye have been openly
convict; ye have been openly driven out of the school with hisses.
Your book, which ye brag you made seven years ago, and no man
answered it, Marcus Antonius hath sufficiently detected and
confuted, and yet ye persist still in your wonted heresy.

     "Wherefore, being so oft admonished, conferred withal, and
convicted, if ye deny you to be the man whom the apostle noteth,
hear then what Origen saith, who wrote above thirteen hundred
years ago, and interpreteth the saying of the apostle in this
wise, 'Haereticus est omnis ille habendus, qui Christo se credere
profitetur, et aliter de Christi veritate sentit quam se habet
ecclesiastica traditio.' Even now ye professed a kind of
Christianity and holiness unto us, for at your beginning you fell
down upon your knees, and said the Lord's Prayer (God wot like a
hypocrite); and then, standing up upon your feet, you rehearsed
the articles of your faith; but to what end I pray you else, but
to cloak that inward heresy rooted in you, that you might blind
the poor, simple, and unlearned people's eyes? For what will they
say or think, if they do not thus say -- 'Good Lord, what mean
these men to say, that he is a heretic? They are deceived; this is
a good Christian, he believeth as we believe.'

     "But is this sufficient to escape the name of a heretic? To
the simple and unlearned it is sufficient: but for you, that have
professed a greater knowledge and higher doctrine, it is not
enough to recite your belief. For unless (as Origen saith) ye
believe all things that the church hath decreed besides, you are
no Christian man. In the which because you do halt, and will come
to no conformity; from henceforth ye are to be taken for a
heretic, with whom we ought neither to dispute, neither to reason:
whom we ought rather to eschew and avoid.

     "Nevertheless, although I do not intend to reason with you,
but to give you up as an abject and outcast from God's favour, yet
because ye have uttered, to the annoying of the people, such
pestilent heresies as may do harm among some rude and unlearned, I
think meet, and not abs re, somewhat to say herein; not because I
hope to have any good at your hands, which I would willingly wish,
but that I may establish the simple people which be here present,
lest they, being seduced by your diabolical doctrine, may perish
thereby.

     "And first, (as it behoveth every man to purge himself first
before he enter with any other,) whereas you accuse me of an oath
made against the bishop of Rome, I confess it, and deny it not,
and therefore do say with the rest of this realm, good and
catholic men, the saying of the prophet, We have sinned with our
fathers, we have done unjustly and wickedly. The sins of my youth,
and my ignorances, O Lord, do not remember! I was then a young
man, and as young a scholar here in the university. I knew not
then what an oath did mean, and yet to say the truth, I did it
compulsed, compulsed I say by you, Master Cranmer; and here were
you the author and cause of my perjury, you are to be blamed
herein, and not I. Now whereas you say I made two oaths, the one
contrary to the other, it is not so, for the oath I made to the
pope's Holiness appertaineth only to spiritual things: the other
oath that I made to the king, pertaineth only to temporal things;
that is to say, that I do acknowledge all my temporal livings to
proceed only from the king, and from none else. But all men may
see, as you agree in this, so ye agree in the rest of your
opinions.

     "Now, sir, as concerning the supremacy which is only due to
the see of Rome, a word or two. Although there be a number of
places which do confirm that Christ appointed Peter head of the
church, yet this is a most evident place. When Christ demanded of
his apostles whom men called him; they answered, Some Elias, some
a prophet, &c. But Christ replied unto Peter, and said, Whom
sayest thou, Peter, that I am? Peter answered, Tu es Christus,
filius Dei: and Christ replied, Tu es Petrus, et super hanc petram
aedificabo ecclesiam meam. The doctors interpreting this place,
super hanc petram, expound it, id est, non solum super fidem
Petri, sed super te, Petre. And why did Christ change his name
from Simon to Peter, which in Latin is a stone, but only to
declare that he was only the foundation and head of the church?

     "Again, whereas Christ demanded of Peter, being amongst the
rest of his apostles, three times a row, Petre, amas me? he gave
him charge over his sheep, Pasce eves meas, pasce agnos meos.
Which place Chrysostom interpreting, saith, Pasce, hoc est, loco
mei esto praepositus et caput fratrum tuorum. To conclude, when
they came that required didrachmae of Christ, he commanded Peter
to cast his net into the sea, and to take out of the fish's mouth
that he took; Stateram, hoc est, duplex didrachma; et da, inquit,
pro te et me, Petre. Which words do signify, that when he had paid
for them two, he had paid for all the rest. For as in the old law
there were appointed two heads over the people of Israel, Moses
and Aaron; Moses as chief, and Aaron next head under him: so in
the new law there were two heads of the church, which were Christ
and Peter. Christ is head of all, and Peter next under him. 'Our
Saviour Christ,' saith St. Augustine, 'commanding the tribute to
be given for him and for Peter, meant thereby the same to be given
for all others, for he appointed him to be head of them.' What can
be more plain than this? but I will not tarry upon this matter.

     "Now as touching the pope's laws, whereas you say they be
contrary, because the service which should be (as you say) in
English, is in Latin; I answer, whosoever will take the pains to
peruse the chapter, which is in 1 Cor. xiv., shall find that his
meaning is concerning preaching, and obiter only of praying.

     "Again, whereas you say that the pope's Holiness doth take
away one part of the sacrament from the laymen, and Christ would
have it under both, ye can say no more but this, Drink ye all of
this. And what followeth? And all drank thereof. Now if a man
would be so proterve with you, he might say that Christ gave it
only to his apostles, in whose places succeeded priests, and not
laymen.

     And admit that Christ commanded it to be received under both
kinds, yet the church hath authority to change that as well as
other. Ye read, that Christ calling his apostles together, said
unto them, Go and preach the gospel to every nation, baptizing
them in the name of the Father, of the Son, and of the Holy Ghost.
But the apostles, being desirous to publish Christ's name every
where, did baptize only in Christ's name. Again, Christ before his
last supper washed his apostles' feet, saying, If I have washed
your feet, being your lord and master, also you ought to wash the
feet one of another. I have given you example. This was a precept,
yet hath the church altered it, lest the simple people should not
think a rebaptization in it. So because, saith the apostle, I have
received of the Lord the same which I have delivered to you, that
our Lord the same night in which he was betrayed, &c.
Notwithstanding that this was a precept that the sacrament should
be ministered after supper, the church hath altered it, and
commanded it to be received fasting: and whereas Christ did break
the bread, we receive the whole host. Christ ministered sitting at
the table, we standing at the altar.

     "It was also commanded in Acts xv., that Christian men should
abstain from strangled and blood. But the church perceiving it to
be a precept but for a time, hath altered it. Christ commanded to
keep holy the sabbath day, and the church hath altered it to
Sunday. If then the church may change things that be so expressed
in the Scriptures, she may also change the form of receiving of
laymen under both kinds, for divers occasions. First, that in
carrying it to the sick, the blood may not be shed, lost, or
misused. And next, that no occasion might be given to heretics to
think that there is not so much under one kind, as under both.

     "But why would you have it under both kinds, I pray you else,
but only to pervert and contrary the commandment of the church?
For when you had it under both kinds, you believed in neither: and
we having but one, believe both kinds.

     "Now sir, as concerning the sacrament of the altar, whereas
you say, you have a number of doctors of your side, and we none of
our side, (that is to say, to confirm the real presence of Christ
in the sacrament of the altar,) indeed one to stop your mouth I
think it not possible to find. Nevertheless, whereas your request
is to have one showed unto you, and then you will recant, I will
show you two.

     "St. Augustine, upon Psalm xxxiii. Ferebatur manibus suis; 'I
find not how this is true in David,' saith he, 'literally that he
was borne in his own hands; but in Christ I find it literally,
when he gave his body to his apostles at his last supper.'

     Again St. Cyprian, De coena Domini, saith, Panis quem Dominus
poster discipulis suis porrigebat, non effigie, sed natura
mutatus, omnipotentia verbi factus est caro. What can be more
plain than this? yet to your exposition it is not plain enough.
But give me your figurative, significative, and other such-like
terms, and I will defend that Christ hath not yet ascended; no,
nor yet that he was incarnate, &c. Wherefore I can do no other but
put you in the number of them, whom Chrysostom spake of in this
wise, saying, Audi, homo fidelis, qui contra haereticum contendis,
si Pharisaei convicti, et non placati et haeretici, &c. Hear, O
thou Christian man, wilt thou do more than Christ could do? Christ
confuted the Pharisees, yet could he not put them to silence. And
art thou stronger than Christ? Wilt thou go about to bring them to
silence that will receive no answer? as who should say, thou canst
not.

     "Thus much I have said, not for you, Master Cranmer, for my
hope that I conceived of you is now gone and past; but somewhat to
satisfy the rude and unlearned people, that they, perceiving your
arrogant lying, and lying arrogancy, may the better eschew your
detestable and abominable schism."

     And thus ended this prelate his worshipful tale. After whom
Dr. Story taketh the matter, and thus inferred in words as
followeth:--

     Dr. Story.--"Master Cranmer, you have made a goodly process
concerning your heretical oath made to the king, but you forget
your oath made to the see apostolic. As concerning your oath made
to the king, if you made it to him only, it took an end by his
death, and so it is released; if you made it to his successors,
well sir, the true successors have the empire, and they will you
to dissolve the same, and become a member of Christ's church
again, and it standeth well with charity."

     "To this the archbishop answered again," saith the reporter:
but what his answer was, that he suppresseth, and returneth to the
words of Dr. Story, who imperiously turning his speech again to
the archbishop, said as followeth:--

     "Hold your peace, sir, and so shall it right well become you,
considering that I gave you licence before, to say your fancy.
Your oath was no oath: for it lacked the three points of an oath,
that is to say, judicium, justiciam, et veritatem."
These, with the like words to the same effect, being uttered by
Dr. Story, seeking to break up and make an end of that session, he
eftsoons called for witnesses to be produced who should be sworn
upon the book, to utter and declare the next day whatsoever they
knew, or could remember to be inferred against Dr. Cranmer's
heresy. The names of the witnesses are these:Dr. Marshall,
commissary, and dean of Christ's church; Dr. Smith, under-
commissary; Dr. Tresham, Dr. Crooke, Master London, Master Curtop,
Master Warde, Master Serles.

     After the depositions of which witnesses being taken, Dr.
Story admonished the archbishop, permitting him to make his
exceptions, if he thought any of the said witnesses were to be
refused: who then would admit none of them all, being men
perjured, and not in Christian religion. "For if to swear," said
he, "against the pope were unlawful, they should rather have given
their lives, than their oath. But if it were lawful, then they are
perjured, to defend him whom they forsware before." Nevertheless,
this answer of the archbishop being lightly regarded, as little to
the purpose appertaining, he was commanded again to the place from
whence he came; who, at his departing out, like as at his first
coming in, showed low obedience to Dr. Martin, and to Dr. Story,
the queen's commissioners. Then Dr. Story pointing him to the
bishop of Gloucester, said, that he ought rather to give reverence
unto him. So the reverend archbishop departing without any
obeisance exhibited to the bishop, all the others rose up, and
departed every one to his own. And thus brake up the session for
that day, about two of the clock at afternoon.

     And thus much hitherto concerning the summary effect of this
action or session, with the orations, discourses, and articles
commenced against the archbishop of Canterbury, also with the
reasons and answers of the said archbishop to their objections and
interrogatories. Touching which his answers, forasmuch as they,
being recited by report of a papist (as is aforesaid) seem to be
not indifferently handled, it shall therefore not greatly be out
of our matter, as ye have heard the orations of Bishop Brooks,
with the reasons and talk of the other commissioners, amplified
and set forth at large on the one side; so now in repeating the
words and answers of the other part, to declare and set forth
somewhat more amply and effectually, what speech the said
archbishop used for himself in the same action, by the faithful
relation and testimony of certain others, who were likewise there
present, and do thus report the effect of the archbishop's words,
answering to the first oration of Bishop Brooks in manner as
followeth:

     "My Lord, you have very learnedly and eloquently in your
oration put me in remembrance of many things touching myself,
wherein I do not mean to spend the time in answering of them. I
acknowledge God's goodness to me in all his gifts, and thank him
as heartily for this state wherein I find myself now, as ever I
did for the time of my prosperity; and it is not the loss of my
promotions that grieveth me. The greatest grief I have at this
time is, and one of the greatest that ever I had in all my life,
to see the king and queen's Majesties by their proctors here to
become my accusers; and that in their own realm and country,
before a foreign power. If I have transgressed the laws of the
land, their Majesties have sufficient authority and power, both
from God, and by the ordinance of the realm, to punish me;
whereunto I both have, and at all times shall be content to submit
myself.

     "Alas! what hath the pope to do in England? whose
jurisdiction is so far different from the jurisdiction of this
realm, that it is impossible to be true to the one, and true to
the other. The laws also are so diverse, that whosoever sweareth
to both, must needs incur perjury to the one: which as oft as I
remember, even for the love that I bear to her Grace, I cannot but
be heartily sorry to think upon it, how that her Highness the day
of her coronation, at which time she took a solemn oath to observe
all the laws and liberties of this realm of England, at the same
time also took an oath to the bishop of Rome, and promised to
maintain that see. The state of England being so repugnant to the
supremacy of the pope, it was impossible but she must needs be
forsworn in the one. Wherein if her Grace had been faithfully
advertised by her council, then surely she would never have done
it.

     "The laws of this realm are, that the king of England is the
supreme and sole governor of all his countries and dominions; and
that he holdeth his crown and sceptre of himself, by the ancient
laws, customs, and descents of the kings of the realm, and of none
other. The pope saith, that all emperors and kings hold their
crowns and regalities of him, and that he may depose them when he
list; which is high treason for any man to affirm and think, being
born within the king's dominions.

     "The laws of England are, that all bishops and priests
offending in cases of felony or treason, are to be judged and
tried by the laws and customs of the realm. The pope's laws are,
that the secular power cannot judge the spiritual power, and that
they are not under their jurisdiction; which robbeth the king of
the one part of his people.

     "The laws also of England are, that whosoever hindereth the
execution or proceeding of the laws of England for any other
foreign laws ecclesiastical or temporal, incurreth the danger of a
praemunire. The pope's laws are, that whosoever hindereth the
proceedings or executions of his laws, for any other laws, of any
other king or country, both the prince himself, his council, all
his officers, scribes, clerks, and whosoever give consent or aid
to the making or executing of any such laws, stand accursed. A
heavy case, (if his curse were any thing worth,) that the king and
queen cannot use their own laws, but they and all theirs must
stand accursed.

     "These things and many more examples he alleged, which (he
said) stirred him that he could not give his consent to the
receiving of such an enemy into the realm, so subverting the
dignity and ancient liberties of the same.

     "And as for the matter of heresy and schism, wherewith he was
charged, he protested and called God to witness, that he knew none
that he maintained. But if that were a heresy to deny the pope's
authority, and the religion which the see of Rome hath published
to the world these latter years, then all the ancient fathers of
the primitive church, the apostles, and Christ himself, taught
heresy. And he desired all then present to bear him witness, that
he took the traditions and religion of that usurping prelate to be
most erroneous, false, and against the doctrine of the whole
Scripture; which he had oftentimes well proved by writing, and the
author of the same to be very antichrist, so often preached of by
the apostles and prophets, in whom did most evidently concur all
signs and tokens whereby he was painted out.to the world to be
known. For it was most evident that he had advanced himself above
all emperors and kings of the world, whom he affirmeth to hold
their estates and empires of him, as of their chief, and to be at
his commandment to depose and erect at his good will and pleasure;
and that stories make mention of his intolerable and insolent
pride and tyranny, used over them in such sort, as no king would
have used to his Christian subjects, nor yet a good master to his
servants, setting his feet on the emperor's neck; affirming that
to be verified in him, which was spoken only of our Saviour Jesus
Christ, in these words, Super aspidem et basiliscum ambulabis, et
conculcabis leonem et draconem. Other some had he made to hold his
stirrup, others he had displaced and removed from their empires
and seats royal: and not content herewithal, more insolent than
Lucifer, he hath occupied not only the highest place in this
world, above kings and princes, but hath further presumed to sit
in the seat of Almighty God, which only he reserved to himself,
which is the conscience of man; and to keep the possession
thereof, he hath promised forgiveness of sins toties quoties.

     "He hath brought in gods of his own framing, and invented a
new religion, full of gain and lucre, quite contrary to the
doctrine of the Holy Scripture, only for the maintaining of his
kingdom, displacing Christ from his glory, and holding his people
in a miserable servitude of blindness, to the loss of a great
number of souls, which God at the latter day shall exact at his
hand; boasting many times in his canons and decrees, that he can
dispense 'against Peter, against Paul, against the Old and New
Testament:' and 'of the fulness of power may do as much as God.' O
Lord, whoever heard such blasphemy? If there be any man that can
advance himself above him, let him be judged antichrist!

     "This enemy of God and of our redemption, is so evidently
painted out in the Scriptures by such manifest signs and tokens,
which all so clearly appear in him, that except a man will shut up
his eyes and heart against the light, he cannot but know him: and
therefore, for my part, I will never give my consent to the
receiving of him into this Church of England. And you, my Lord,
and the rest that sit here in commission, consider well and
examine your own consciences; you have sworn against him, you are
learned, and can judge of the truth. I pray God you be not
wilfully blind. As for me, I have herein discharged mine own
conscience toward the world, and I will write also my mind to her
Grace, touching this matter."

     The copy of which letter sent to the queen, ye shall find
after in the end of his story. While he in this sort made his
answer, ye heard before how Drs. Story and Martin divers times
interrupted him with blasphemous talk, and would fain have had the
bishop of Gloucester to put him to silence; who notwithstanding
did not, but suffered him to end his tale at full. After this ye
heard also how they proceeded to examine him of divers articles,
whereof the chief was, that at the time of his creating archbishop
of Canterbury, he was sworn to the pope, and had his institution
and induction from him, and promised to maintain then the
authority of that see; and therefore was perjured: wherefore he
should rather stick to his first oath, and return to his old fold
again, than to continue obstinately in an oath forced in the time
of schism.

     To that he answered, saving his protestation, (which term he
used before all his answers,) that at such time Archbishop Warham
died, he was ambassador in Germany for the king, who sent for him
thereupon home; and having intelligence by some of his friends who
were near about the king, how he meant to bestow the same
bishopric upon him, and therefore counselled him in that case to
make haste home, he, feeling in himself a great inability to such
a promotion, and very sorry to leave his study, and especially
considering by what means he must have it, which was clean against
his conscience, which he could not utter without great peril and
danger, devised an excuse to the king of matter of great
importance, for the which his longer abode there should be most
necessary, thinking by that means in his absence, that the king
would have bestowed it upon some other, and so remained there, by
that device, one half year after the king had written for him to
come home. But after that no such matter fell out, as he seemed to
make suspicion of, the king sent for him again; who, after his
return, understanding still the archbishopric to be reserved for
him, made means by divers of his best friends to shift it off,
desiring rather some smaller living, that he might more quietly
follow his book.

     To be brief, when the king himself spake with him, declaring
that his full intention, for his service' sake, and for the good
opinion he conceived of him, was to bestow that dignity upon him,
after long disabling of himself, perceiving he could by no
persuasions alter the king's determination, he brake frankly his
conscience with him, most humbly craving first his Grace's pardon,
for that he should declare unto his Highness. Which obtained, he
declared, that if he accepted the office, then he must receive it
at the pope's hand, which he neither would nor could do, for that
his Highness was only the supreme governor of this Church in
England, as well in causes ecclesiastical as temporal; and that
the full right and donation of all manner of bishoprics and
benefices, as well as of any other temporal dignities and
promotions, appertained to his Grace, and not to any other foreign
authority, whatsoever it was; and therefore, if he might in that
vocation serve God, him, and his country, seeing it was his
pleasure so to have it, he would accept it, and receive it of his
Majesty, and of none other stranger, who had no authority within
this realm, neither in any such gift, nor in any other thing.
"Whereat the king," said he, "staying a while and musing, asked me
how I was able to prove it. At which time I alleged many texts out
of the Scriptures, and the fathers also, approving the supreme and
highest authority of kings in their realms and dominions,
disclosing therewithal the intolerable usurpation of the pope of
Rome. Afterwards it pleased his Highness," quoth the archbishop,
"many and sundry times to talk with me of it, and perceiving that
I could not be brought to acknowledge the authority of the bishop
of Rome, the king himself called Dr. Oliver, and other civil
lawyers, and devised with them how he might bestow it upon me,
enforcing me nothing against my conscience: who thereupon informed
him, that I might do it by the way of protestation, and so one to
be sent to Rome, who might take the oath, and do every thing in my
name. Which when I understood, I said, he should do it, super
animam suam: and I indeed bona fide made my protestation, that I
did not acknowledge his authority any further than as it agreed
with the express word of God, and that it might be lawful for me
at all times to speak against him, and so to impugn his errors,
when time and occasion should serve me. And this my protestation
did I cause to be enrolled, and there I think it remaineth."

     Then both the doctors professed it to be true that his
protestation was enrolled, but said, it was a mere fraud of him.
Then the Archbishop Cranmer asked them what he could do more in
the case, who thereunto made him no answer at all. Many marvelled
at this declaration of his, that so long ago, in so perilous a
time, he had so sincerely proceeded; and that, even then, when he
most might have advanced himself to honour and rule, which things
chiefly men most desire in this world, he chose rather to venture
the loss of his life, and all this glorious pomp, than to do any
thing, for ambition's sake, that might once spot and stain his
conscience. They charged him further that he had conspired with
the duke of Northumberland for the disinheriting of the queen;
whereunto he made answer as is contained in his letter written to
the queen, the copy and tenor of which here followeth.

     "Most lamentably mourning and moaning himself unto your
Highness, Thomas Cranmer, although unworthy either to write or
speak unto your Highness, yet, having no person that I know to be
mediator for me, and knowing that your pitiful ears are ready to
hear all pitiful complaints, -- and seeing so many before to have
felt your abundant clemency in like case, -- I am now constrained
most lamentably, and with most penitent and sorrowful heart, to
ask mercy and pardon for my heinous folly and offence, in
consenting to and following the testament and last will of our
late sovereign lord King Edward the Sixth, your gracious brother;
which will God knoweth, God He knoweth, I never liked, nor ever
any thing grieved me so much, that your Grace's brother did; and
if by any means it had been in me to have letted the making of
that will, I would have done it. And what I said therein, as well
to his council as to himself, divers of your Majesty's council can
report; but not so well as the marquis of Northampton and the Lord
Darcy, then lord chamberlain to the king's Majesty, which two were
present at the communication between the king's Majesty and me.

     "I desired to talk with the king's Majesty alone, but I could
not be suffered: and so I failed of my purpose. For if I might
have communed with the king alone, and at good leisure, my trust
was that I should have altered him from that purpose; but, they
being present, my pain was in vain. Then, when I could not
dissuade him from the said will, and both he and his privy council
informed me that the judges and his learned council said, that
notwithstanding the act of entailing of the crown, made by his
father, yet that act could not be prejudicial to him, but that he,
being in possession of the crown, might make his will thereof:
this seemed very strange to me, but, it being the sentence of the
judges and other his learned counsel in the laws of this realm, as
both he and his counsel informed me, methought it became not me,
being unlearned in the law, to stand against my prince therein.
And so at length being required, by the king's Majesty himself, to
set to my hand to his will, saying, that he trusted that I alone
would not be more repugnant to his will than the rest of the
council were; which words surely grieved my heart very sore, and
so I granted him to subscribe his will and to follow the same;
which when I had set my hand unto, I did it unfeignedly, without
dissimulation. For the which I submit myself most humbly unto your
Majesty, acknowledging mine offence with most grievous and
sorrowful heart, and beseeching your mercy and pardon; which, my
heart giveth me, shall not be denied unto me, being granted before
to so many who travailed not so much to dissuade both the king and
his council as I did.

     "And whereas it is contained in two acts of parliament, as I
understand, that I, with the duke of Northumberland, should devise
and compass the deprivation of your Majesty from your royal crown,
surely it is untrue: for, the duke never opened his mouth to me,
to move me to any such matter, nor I him, nor was his heart such
towards me, (seeking long time my destruction,) that he would
either trust me in any such matter, or think that I would be
persuaded by him. It was others of the council moved me, and the
king himself, the duke of Northumberland not being present.
Neither before, neither after, had I ever any privy communication
with the duke of that matter, saving that openly at the council-
table, the duke said unto me, that it became not me to say to the
king as I did; when I went about to dissuade him from the said
will.

     "Now, as concerning the state of religion as it is used in
this realm of England at this present, if it please your Highness
to license me, I would gladly write my mind unto your Majesty. I
will never, God willing, be author of sedition, to move subjects
from the obedience of their heads and rulers, which it is an
offence most detestable. If I have uttered my mind unto your
Majesty, being a Christian queen and governor of this realm, (of
whom I am most assuredly persuaded that your gracious intent is,
above all things, to prefer God's true word, his honour and
glory,) if I have uttered, I say, my mind unto your Majesty, then
I shall think myself discharged. For it lieth not in me, but in
your Grace only, to see the reformation of things that be amiss.
To private subjects it appertaineth not to reform things, but
quietly to suffer what they cannot amend; yet, nevertheless, to
show your Majesty my mind in things appertaining unto God,
methinks it my duty, knowing what I do, and considering the place
which in times past I have occupied: yet will I not presume
thereunto without your Grace's pleasure first known, and your
licence obtained, whereof I, most humbly prostrate to the ground,
do beseech your Majesty. And I shall not cease daily to pray to
Almighty God for the good preservation of your Majesty from all
enemies, bodily and ghostly, and for the increase of all goodness,
heavenly and earthly, during my life, as I do and will do,
whatsoever come of me."

     And thus much concerning this letter sent to the queen: now
to return to the story of the examination again.

     They objected to him also that he was married, which he
confessed. Whereupon Dr. Martin said, that his children were
bondmen to the see of Canterbury. At which saying the archbishop
smiled, and asked him if a priest at his benefice kept a
concubine, and had by her bastards, whether they were bondmen to
the benefice or no, saying, "I trust you will make my children's
causes no worse."

     After this Dr. Martin demanded of him, who was supreme head
of the Church of England? "Marry," quoth my Lord of Canterbury,
"Christ is head of this member, as he is of the whole body of the
universal church." "Why," quoth Dr. Martin, "you made King Henry
the Eighth supreme head of the church." "Yea," said the
archbishop, "of all the people of England, as well ecclesiastical
as temporal." "And not of the church?" said Martin. "No," said he,
"for Christ is only the head of his church, and of the faith and
religion of the same. The king is head and governor of his people,
which are the visible church." "What?" quoth Martin; "you never
durst tell the king so." "Yes, that I durst," quoth he, "and did
in the publication of his style, wherein he was named supreme head
of the church; there was never other thing meant." A number of
other fond and foolish objections were made, with repetition
whereof I thought not to trouble the reader.

     Thus after they had received his answers to all their
objections, they cited him (as is aforesaid) to appear at Rome
within fourscore days, to make there his personal answers: which
he said, if the king and queen would send him, he would be content
to do. And so thence he was carried to prison again, where he
continually remained, notwithstanding that he was commanded to
appear at Rome. Wherein all men that have eyes to see, may easily
perceive the crafty practice of these prelates, and the visored
face of their justice, as though the court of Rome would condemn
no man before he answered for himself, as all law and equity
required. But the very same instant time, the holiness of that
unholy father, contrary to all reason and justice, sent his letter
executory unto the king and queen to degrade and deprive him of
his dignity: which thing he did not only before the eighty days
were ended, but before there were twenty days spent! Furthermore,
whereas the said archbishop was first detained in strait prison,
so that he could not appear, (as was notorious both in England and
also in the Romish court,) and therefore had a lawful and most
just excuse of his absence by all laws, both popish and other: yet
in the end of the said fourscore days, was that worthy martyr
decreed contumax, that is, sturdily, frowardly, and wilfully
absent, and in pain of the same his absence condemned, and put to
death.

Dr. Thirleby, and Dr. Bonner, coming with a new commission to sit
upon the archbishop the fourteenth day of February.

     This letter or sentence definitive of the pope, was dated
about the first day of January, and was delivered here in England
about the midst of February. Upon the receipt of which letters
another session was appointed for the archbishop to appear the
fourteenth day of February, before certain commissioners directed
down by the queen, the chief whereof was the bishop of Ely, Dr.
Thirleby. Concerning which Dr. Thirleby by the way here is to be
noted, that albeit he was not the said archbishop's household
chaplain, yet he was so familiarly acquainted with him, so dearly
beloved, so inwardly accepted and advanced of him, (not like a
chaplain, but rather like a natural brother,) that there was never
any thing in the archbishop's house so dear, were it plate,
jewels, horse, maps, books, or any thing else, but if Thirleby did
never so little commend it, (a subtle kind of begging,) the
archbishop by and by, either gave it to him, or else sent it after
him to his house: so greatly was the archbishop enamoured with
him, that whosoever would obtain any thing of him, most commonly
would make their way before by Dr. Thirleby. This by-matter of the
said Dr. Thirleby I thought here to recite; not so much to upbraid
the man with the vice of un-thankfulness, as chiefly and only for
this, to admonish him of old benefits received, whereby he may the
better remember his old benefactor; and so to favour the cause and
quarrel of him whom he was so singularly bounden unto.

     With the said Dr. Thirleby, bishop of Ely, was also assigned
in the same commission Dr. Bonner, bishop of London, which two,
coming to Oxford upon St. Valentine's day, as the pope's
delegates, with a new commission from Rome, by the virtue thereof
commanded the archbishop aforesaid to come before them, in the
choir of Christ's church, before the high altar, where they
sitting (according to their manner) in their pontificalibus, first
began, as the fashion is, to read their commission; wherein was
contained, how that in the court of Rome all things being
indifferently examined, both the articles laid to his charge, with
the answers made unto them, and witnesses examined on both parts,
and counsel heard as well on the king and queen's behalf, his
accusers, as on the behalf of Thomas Cranmer, the party guilty, so
that he wanted nothing appertaining to his necessary defence, &c.
Which fore-said commission, as it was in reading, "O Lord," said
the archbishop, "what lies be these, that I, being continually in
prison, and never could be suffered to have counsel or advocate at
home, should produce witness and appoint my counsel at Rome? God
must needs punish this open and shameless lying." They read on the
commission which came from the pope, plenitudine potestatis,
supplying all manner of defects in law or process committed in
dealing with the archbishop, and giving them full authority to
proceed to deprivation and degradation of him, and so upon
excommunication to deliver him up to the secular power.

     When the commission was read thus, they proceeding thereupon
to his degradation, first clothed and disguised him, putting on
him a surplice, and then an albe; after that the vestment of a
sub-deacon, and every other furniture, as a priest ready to mass.

     When they had apparelled him so far, "What," said he, "I
think I shall say mass." "Yea," said Cosins, one of Bonner's
chaplains, "my Lord, I trust to see you say mass for all this."
"Do you so?" quoth he; "that shall you never see, nor will I ever
do it."

     Then they invested him in all manner of robes of a bishop and
archbishop, as he is at his installing, saving that as every thing
then is most rich and costly, so every thing in this was of
canvass and old clouts, with a mitre and a pall of the same suit
done upon him in mockery; and then the crosier-staff was put in
his hand.

     This done after the pope's pontifical form and manner,
Bonner, who by the space of many years had borne, as it seemed, no
great good will towards him, and now rejoiced to see this day
wherein he might triumph over him, and take his pleasure at full,
began to stretch out his eloquence, making his oration to the
assembly after this manner of sort.

     "This is the man that hath ever despised the pope's Holiness,
and now is to be judged by him: this is the man that hath pulled
down so many churches, and now is come to be judged in a church:
this is the man that contemned the blessed sacrament of the altar,
and now is come to be condemned before that blessed sacrament
hanging over the altar: this is the man that like Lucifer sat in
the place of Christ upon an altar to judge others, and now is come
before an altar to be judged himself."

     Whereunto the archbishop interrupting him said, that in that
he belied him, as he did in many other things; for that which he
would now seem to charge him withal, was his own fault, if it was
any, and none of his: "for the thing you mean was in Paul's
church," said he, "where I came to sit in commission, and there
was a scaffold prepared for me and others, by you and your
officers. And whether there were any altar under it or not, I
could not perceive it, nor once suspected it, wherefore you do
wittingly evil, to charge me with it."

     But Bonner went on still in his rhetorical repetition, lying
and railing against the archbishop, beginning every sentence with,
"This is the man, this is the man," till at length there was never
a man but was weary of his unmannerly usage of him in that time
and place: insomuch that the bishop of Ely, aforesaid, divers
times pulled him by the sleeve to make an end, and said to him
afterward, when they went to dinner, that he had broken promise
with him; for he had entreated him earnestly to use him with
reverence.

     After all this done and finished, they began then to bustle
toward his degrading, and first to take from him his crosier-staff
out of his hands, which he held fast and refused to deliver, and
withal, imitating the example of Martin Luther, pulled an appeal
out of his left sleeve under the wrist, which he there and then
delivered unto them, saying, "I appeal to the next general
council; and herein I have comprehended my cause and form of it,
which I desire may be admitted; "and prayed divers of the
standers-by, by name, to be witnesses, and especially Master
Curtop, to whom he spake twice, &c.

     The copy of which his appellation, because it was not printed
before, I thought here to exhibit, ad rei memoriam, as in form
here followeth.

     "In the name of the Father, and of the Son, and of the Holy
Ghost.

     "First, my plain protestation made, that I intend to speak
nothing against one holy catholic and apostolical church, or the
authority thereof (the which authority I have in great reverence,
and to whom my mind is in all things to obey); and if any thing
peradventure, either by slipperiness of tongue, or by indignation
of abuses, or else by the provocation of mine adversaries, be
spoken or done otherwise than well, or not with such reverence as
becometh me, I am most ready to amend it.

     "Although the bishop of Rome (whom they call pope) beareth
the room of Christ in earth, and hath authority of God, yet by
that power or authority he is not become unsinnable, neither hath
he received that power to destroy, but to edify the congregation.
Therefore if he shall command any thing that is not right to be
done, he ought to take it patiently and in good part, in case he
be not therein obeyed. And he must not be obeyed, if he command
any thing against the precepts of God: no, rather he may lawfully
be resisted, even as Paul withstood Peter. And if he, being aided
by help of princes, deceived perchance by false suggestion or with
evil counsel, cannot be resisted, but the remedies of withstanding
him be taken away, there is nevertheless one remedy of appealing
(which no prince can take away) uttered by the very law of nature:
forasmuch as it is a certain defence, which is meet for every body
by the law of God, of nature, and of man.

     "And whereas the laws do permit a man to appeal, not only
from the griefs and injuries done, but also from such as shall be
done hereafter, or threatened to be done, insomuch that the
inferior cannot make laws of not appealing to a superior power;
and since it is openly enough confessed, that a holy general
council, lawfully gathered together in the Holy Ghost, and
representing the holy catholic church, is above the pope,
especially in matters concerning faith; that he cannot make
decrees that men shall not appeal from him to a general council:
therefore I, Thomas Cranmer, archbishop of Canterbury, or in time
past ruler of the metropolitan church of Canterbury, doctor in
divinity, do say and publish before you the public notary, and
witnesses here present, with mind and intent to challenge and
appeal from the persons and griefs underneath written, and to
proffer myself, in place and time convenient and meet, to prove
the articles that follow. And I openly confess, that I would
lawfully have published them before this day, if I might have had
either liberty to come abroad myself, or licence of a notary and
witnesses. But further than I am able to do, I know well is not
required of the laws.

     "First, I say and publish, that James, by the mercy of God
priest, called cardinal of the Pit, and of the title of our Lady
in the way of the Church of Rome, judge and commissary specially
deputed of our most holy lord the pope, (as he affirmed,) caused
me to be cited to Rome, there to appear fourscore days after the
citation served on me, to make answer to certain articles touching
the peril of my state and life: and whereas I was kept in prison
with most strait ward, so that I could in no wise be suffered to
go to Rome, nor to come out of prison, (and in so grievous causes
concerning state and life, no man is bound to send a proctor,) and
though I would never so fain send my proctor, yet by reason of
poverty I am not able, (for all that ever I had, wherewith I
should bear my proctor's costs and charges, is quite taken from
me,) nevertheless the most reverend cardinal aforesaid doth sore
threaten me, that whether I shall appear or not, he will
nevertheless yet proceed in judgment against me. Wherein I feel
myself so grieved, that nothing can be imagined more mischievous
or further from reason.

     "Secondly, The reverend father, James Brooks, by the mercy of
God bishop of Gloucester, judge and under-deputy (as he affirmeth)
of the most reverend cardinal, caused me to be cited at Oxford,
(where I was then kept in prison,) to answer to certain articles,
concerning the danger of my state and life. And when I, being
unlearned and ignorant in the laws, desired counsel of the learned
in the law, that thing was most unrighteously denied me, contrary
to the equity of all laws both of God and man. Wherein again I
feel me most wrongfully grieved.

     "Thirdly, And when I refused the said bishop of Gloucester to
be my judge, for most just causes, which I then declared, he
nevertheless went on still, and made process against me, contrary
to the rule of the laws of appealing, which say, 'A judge that is
refused ought not to proceed in the cause, but to leave off.' And
when he had required of me answers to certain articles, I refused
to make him any answer: I said, I would yet gladly make answer to
the most renowned king and queen's deputies or attorneys then
present, with this condition notwithstanding, that mine answer
should be extra judicial: and that was permitted me. And with this
my protestation made and admitted, I made answer. But mine answer
was sudden and unprovided for; and therefore I desired to have a
copy of mine answers, that I might put to, take away, change, and
amend them; and this was also permitted me. Nevertheless, contrary
to his promise made unto me, no respect had to my protestation,
nor licence given to amend mine answer, the said reverend father,
bishop of Gloucester, (as I hear,) commanded mine answers to be
enacted, contrary to the equity of the law. In which thing again I
feel me much grieved.

     "Fourthly, Furthermore, I could not for many causes admit the
bishop of Rome's usurped authority in this realm, nor consent to
it, for my solemn oath letting me, which I made in the time of
King Henry the Eighth, of most famous memory, according to the
laws of England: secondly, because I knew the authority of the
bishop of Rome, which he usurpeth, to be against the crown,
customs, and laws of this realm of England, insomuch that neither
the king can be crowned in this realm, without the most grievous
crime of perjury; nor may bishops enjoy their bishoprics, nor
judgments to be used according to the laws and customs of this
realm; except, by the bishop of Rome's authority, be accursed both
the king and queen, the judges, writers, and executors of the laws
and customs, with all that consent to them. Finally, the whole
realm shall be accursed.

     "Fifthly, Moreover, that heinous and usurped authority of the
bishop of Rome, through reservations of the bishoprics,
provisions, annuates, dispensations, pardons, appellations, bulls,
and other cursed merchandise of Rome, was wont exceedingly to
spoil and consume the riches and substance of this realm; all
which things should follow again by recognising and receiving of
that usurped authority, unto the unmeasurable loss of this realm.

     "Sixthly, Finally, it is most evident by that usurped
authority, not only the crown of England to be under yoke, the
laws and customs of this realm to be thrown down and trodden under
foot, but also the most holy decrees of councils, together with
the precepts both of the gospel and of God.

     "When in times past, the Sun of Righteousness being risen in
the world, Christian religion by the preaching of the apostles
began to be spread very far abroad, and to flourish, insomuch that
their sound went out into all the world; innumerable people which
walked in darkness, saw a great light; God's glory every where
published did flourish; the only cark and care of the ministers of
the church was purely and sincerely to preach Christ; the people
to embrace and follow Christ's doctrine. Then the Church of Rome,
as it were lady of the world, both was, and also was counted
worthily, the mother of other churches, forasmuch as then she,
first begat to Christ, nourished with the food of pure doctrine,
did help them with their riches, succoured the oppressed, and was
a sanctuary for the miserable; she rejoiced with them that
rejoiced, and wept with them that wept. Then by the examples of
the bishops of Rome, riches were despised, worldly glory and pomp
were trodden under foot, pleasures and riot nothing regarded. Then
this frail and uncertain life, being full of all miseries, was
laughed to scorn, while through the example of Romish martyrs, men
did every where press forward to the life to come. But afterwards,
when the ungraciousness of damnable ambition, never-satisfied
avarice, and the horrible enormity of vices, had corrupted and
taken the see of Rome; there followed, every where almost, the
deformities of all churches, growing out of kind into the manners
of the church their mother, leaving their former innocency and
purity, and slipping into foul and heinous usages.

     "For the aforesaid and many other griefs and abuses, (which I
intend to prove, and do proffer myself in time convenient to prove
hereafter,) since reformation of the above-mentioned abuses is not
to be looked for of the bishop of Rome, neither can I hope, by
reason of his wicked abuses and usurped authority, to have him an
equal judge in his own cause; therefore I do challenge and appeal
in these writings from the pope, having no good counsel, and from
the above-named pretences, commissions, and judges, from their
citations, processes, and from all other things that have or shall
follow thereupon, and from every one of them; and from all their
sentences, censures, pains, and punishments of cursing,
suspension, and interdicting, and from all others whatsoever their
denouncings and declarations (as they pretend) of schism, of
heresy, adultery, deprivation, degrading by them or by any of
them, in any manner-wise attempted, done, and set forward, and to
be attempted to be done and to be set forward hereafter, (saving
always their Honours and Reverences,) as unequal and unrighteous,
most tyrannical and violent, and from every grief to come, which
shall happen to me, as well for myself as for all and every one
that cleaveth to me, or will hereafter be on my side -- unto a
free general council, that shall hereafter lawfully be, and in a
sure place, to the which place I, or a proctor deputed by me, may
freely and with safety come, and to him or them, to whom a man
may, by the law, privilege, custom, or otherwise, challenge and
appeal.

     And I desire the first, the second, and third time,
instantly, more instantly, and most instantly, that I may have
messengers, if there be any man that will and can give me them.
And I make open promise of prosecuting this mine appellation, by
the way of disannulling abuse, inequality, and unrighteousness, or
otherwise as I shall be better able: choice and liberty reserved
to me, to put to, diminish, change, correct, and interpret my
sayings, and to reform all things after a better fashion, saving
always to me every other benefit of the law, and to them that
either be, or will be, on my part.

     "And touching my doctrine of the sacrament, and other my
doctrine, of what kind soever it he, I protest that it was never
my mind to write, speak, or understand any thing contrary to the
most holy word of God, or else against the holy catholic church of
Christ, but purely and simply to imitate and teach those things
only, which I had learned of the sacred Scripture, and of the holy
catholic church of Christ from the beginning, and also according
to the exposition of the most holy and learned fathers and martyrs
of the church.

     "And if any thing hath peradventure chanced otherwise than I
thought, I may err, but heretic I cannot be, forasmuch as I am
ready in all things to follow the judgment of the most sacred word
of God, and of the holy catholic church; desiring none other thing
than meekly and gently to be taught, if any where (which God
forbid) I have swerved from the truth.

     "And I protest and openly confess, that in all my doctrine
and preaching, both of the sacrament, and of other my doctrine,
whatsoever it be, not only I mean and judge those things, as the
catholic church, and the most holy fathers of old, with one accord
have meant and judged; but also I would gladly use the same words
that they used, and not use any other words, but to set my hand to
all and singular their speeches, phrases, ways, and forms of
speech, which they do use in their treatises upon the sacrament,
and to keep still their interpretation. But in this thing I only
am accused for a heretic, because I allow not the doctrine lately
brought in of the sacrament, and because I consent not to words
not accustomed in Scripture, and unknown to the ancient fathers,
but newly invented and brought in by men, and belonging to the
destruction of souls, and overthrowing of the pure and old
religion. -- Given," &c.

     This appeal being put up to Thirleby, the bishop of Ely, he
said, "My Lord, our commission is to proceed against you, all
appeal being removed, and therefore we cannot admit it."

     "Why," quoth he, "then you do me the more wrong; for my case
is not as every private man's case. The matter is between the pope
and me immediate, and none otherwise: and I think no man ought to
be a judge in his own cause."
Illustration: Dr. Cranmer on Trial

     "Well," quoth Ely, "if it may be admitted, it shall," and so
received it of him. And then began he to persuade earnestly with
the archbishop to consider his state, and to weigh it well, while
there was time to do him good, promising to become a suitor to the
king and queen for him: and so protested his great love and
friendship that had been between them, heartily weeping, so that
for a time he could not go on with his tale. After going forward,
he earnestly affirmed, that if it had not been the king and
queen's commandment, whom he could not deny, else no worldly
commodity should have made him to have done it; concluding that,
to be one of the sorrowfullest things that ever happened unto him.
The archbishop gently seeming to comfort him, said, he was very
well content withal. And so proceeded they to his degradation.

     Here then, to be short, when they came to take off his pall,
(which is a solemn vesture of an archbishop,) then said he, "Which
of you hath a pall, to take off my pall;" which imported as much
as they, being his inferiors, could not degrade him. Whereunto one
of them said, in that they were but bishops, they were his
inferiors, and not competent judges; but being the pope's
delegates, they might take his pall. And so they did, and so
proceeding took every thing in order from him, as it was put on.
Then a barber clipped his hair round about, and the bishop scraped
the tops of his fingers where he had been anointed, wherein Bishop
Bonner behaved himself as roughly and unmannerly, as the other
bishop was to him soft and gentle. Whilst they were thus doing,
"All this," quoth the archbishop, "needed not; I had myself done
with this gear long ago." Last of all they stripped him out of his
gown into his jacket, and put upon him a poor yeoman-beadle's
gown, full bare and nearly worn, and as evil-favouredly made as
one might lightly see, and a townsman's cap on his head; and so
delivered him to the secular power.

     After this pageant of degradation, and all was finished, then
spake Lord Bonner, saying to him, "Now are you no lord any more."
And so when soever he spake to the people of him, (as he was
continually barking against him,) ever he used this term, "This
gentleman here," &c. And thus, with great compassion and pity of
every man, in this evil-favoured gown was he carried to prison:
whom there followed a gentleman of Gloucestershire with the
archbishop's own gown, who, standing by, and being thought to be
toward one of the bishops, had it delivered unto him, who by the
way talking with him, said the bishop of Ely protested his
friendship with tears. "Yet," said he, "he might have used a great
deal more friendship towards me, and never have been the worse
thought on, for I have well deserved it." And going into the
prison up with him, asked him if he would drink; who answered him,
saying, if he had a piece of salt fish, that he had better will to
eat; for he had been that day somewhat troubled with this matter,
and had eaten little: "but now that it is past, my heart," said
he, "is well quieted." Whereupon the gentleman said, he would give
him money with all his heart, for he was able to do it. But he,
being one toward the law, and fearing Master Farmer's case, durst
therefore give him nothing, but gave money to the bailiffs that
stood by, and said, that if they were good men, they would bestow
it on him, "for my Lord of Canterbury had not one penny in his
purse to help him," and so left him; my Lord bidding him earnestly
farewell, commending himself to his prayers and all his friends.
That night this gentleman was stayed by Bonner and Ely, for giving
him this money, and but for the help of friends he had been sent
up to the council. Such was the cruelty and iniquity of the time,
that men could not do good without punishment.

     In this mean time, while the archbishop was thus remaining in
durance, (whom they had kept now in prison almost the space of
three years,) the doctors and divines of Oxford busied themselves
all that ever they could about Master Cranmer, to have him recant,
essaying by all crafty practices and allurements they might
devise, how to bring their purpose to pass. And to the intent they
might win him easily, they had him to the dean's house of Christ's
church in the said university, where he lacked no delicate fare,
played at the bowls, had his pleasure for walking, and all other
things that might bring him from Christ. Over and besides all
this, secretly and sleightly they suborned certain men, which when
they could not expugn him by arguments and disputation, should by
entreaty and fair promises, or any other means, allure him to
recantation; perceiving otherwise what a great wound they should
receive, if the archbishop had stood stedfast in his sentence: and
again on the other side, how great profit they should get, if he,
as the principal standard-bearer, should be overthrown. By reason
whereof the wily papists flocked about him, with threatening,
flattering, entreating, and promising, and all other means;
specially Henry Sydal, and Friar John, a Spaniard de Villa Garcia,
to the end to drive him, to the uttermost of their possibility,
from his former sentence to recantation.

     First, they set forth how acceptable it would be both to the
king and queen, and especially how gainful to him, and for his
soul's health, the same should be. They added moreover, how the
council and the noblemen bare him good will. They put him in hope,
that he should not only have his life, but also be restored to his
ancient dignity, saying it was but a small matter, and so easy
that they required him to do, only that he would subscribe to a
few words with his own hand; which if he did, there should be
nothing in the realm that the queen would not easily grant him,
whether he would have riches or dignity; or else if he had rather
live a private life in quiet rest, in whatsoever place he listed,
without all public ministry, only that he would set his name in
two words to a little leaf of paper. Bur if he refused, there was
no hope of health and pardon; for the queen was so purposed, that
she would have Cranmer a catholic, or else no Cranmer at all.
Therefore he should choose whether he thought it better to end his
life shortly in the flames and fire-brands now ready to be
kindled, than with much honour to prolong his life, until the
course of nature did call him; for there was no middle way.

     Moreover, they exhorted him that he would look to his wealth,
his estimation and quietness, saying, that he was not so old, but
that many years yet remained in this his so lusty age; and if he
would not do it in respect of the queen, yet he should do it for
respect of his life, and not suffer that other men should be more
careful for his health, than he was himself: saying, that this was
agreeable to his notable learning and virtues, which, being
adjoined with his life, would be profitable both to himself and to
many others; but, being extinct by death, should be fruitful to no
man: that he should take good heed that he went not too far; yet
there was time enough to restore all things safe, and nothing
wanted, if he wanted not to himself. Therefore they would him to
lay hold upon the occasion of his health, while it was offered,
lest, if he would now refuse it while it was offered, he might
hereafter seek it, when he could not have it.

     Finally, if the desire of life did nothing move him, yet he
should remember that to die is grievous in all ages, and
especially in these his years and flower of dignity it were more
grievous; but to die in the fire and such torments, is most
grievous of all. With these and like provocations, these fair
flatterers ceased not to solicit and urge him, using all means
they could to draw him to their side; whose force his manly
constancy did a great while resist. But at last, when they made no
end of calling and crying upon him, the archbishop, being
overcome, whether through their importunity, or by his own
imbecility, or of what mind I cannot tell, at length gave his
hand.

     It might be supposed that it was done for the hope of life,
and better days to come; but, as we may since perceive by the
letter of his sent to a lawyer, the most cause why he desired his
time to be delayed, was that he would make an end of Marcus
Antonius, which he had already begun. But howsoever it was, plain
it was, to be against his conscience. But so it pleaseth God, that
so great virtues in this archbishop should not be had in too much
admiration of us without some blemish, or else that the falsehood
of the popish generation, by this means, might be made more
evident, or else to minish the confidence of our own strength,
that in him should appear an example of man's weak imbecility. The
form of which recantation made by the friars and doctors, whereto
he subscribed, was this:

     "I, Thomas Cranmer, late archbishop of Canterbury, do
renounce, abhor, and detest all manner of heresies and errors of
Luther and Zuinglius, and all other teachings which be contrary to
sound and true doctrine. And I believe most constantly in, my
heart, and with my mouth I confess, one holy and catholic church
visible, without the which there is no salvation; and thereof I
acknowledge the bishop of Rome to be supreme head in earth, whom I
acknowledge to be the highest bishop and pope, and Christ's vicar,
unto whom all Christian people ought to be subject.

     "And as concerning the sacraments, I believe and worship in
the sacrament of the altar the very body and blood of Christ,
being contained most truly under the forms of bread and wine; the
bread through the mighty power of God being turned into the body
of our Saviour Jesus Christ, and the wine into his blood.

     "And in the other six sacraments also, like as in this, I
believe and hold as the universal church holdeth, and the Church
of Rome judgeth and determineth.

     "Furthermore, I believe that there is a place of purgatory,
where souls departed be punished for a time, for whom the church
doth godly and wholesomely pray, like as it doth honour saints and
make prayers to them.

     "Finally, in all things I profess, that I do not otherwise
believe, than the catholic church and Church of Rome holdeth and
teacheth: I am sorry that ever I held or thought otherwise. And I
beseech Almighty God, that of his mercy he will vouchsafe to
forgive me, whatsoever I have offended against God or his church;
and also I desire and beseech all Christian people to pray for me.
And all such as have been deceived either by mine example or
doctrine, I require them by the blood of Jesus Christ, that they
will return to the unity of the church, that we may be all of one
mind, without schism or division.

     "And to conclude, as I submit myself to the catholic church
of Christ, and to the supreme head thereof, so I submit myself
unto the most excellent Majesties of Philip and Mary, king and
queen of this realm of England, &c., and to all other their laws
and ordinances, being ready always as a faithful subject ever to
obey them. And God is my witness, that I have not done this for
favour or fear of any person, but willingly, and of mine own mind,
as well to the discharge of mine own conscience, as to the
instruction of others."

     This recantation of the archbishop was not so soon conceived,
but the doctors and prelates without delay caused the same to be
imprinted, and set abroad in all men's hands; whereunto, for
better credit, first was added the name of Thomas Cranmer, with a
solemn subscription; then followed the witnesses of this
recantation, Henry Sydal and Friar John de Villa Garcia. All this
while Cranmer was in uncertain assurance of his life, although the
same was faithfully promised to him by the doctors; but after that
they had their purpose, the rest they committed to all adventure,
as became men of that religion to do. The queen, having now gotten
a time to revenge her old grief, received his recantation very
gladly; but of her purpose to put him to death, she would nothing
relent.

     Now was Cranmer's cause in a miserable taking, who neither
inwardly had any quietness in his own conscience, nor yet
outwardly any help in his adversaries.

     Besides this, on the one side was praise, on the other side
scorn, on both sides danger, so that neither he could die
honestly, nor yet unhonestly live. And whereas he sought profit,
he fell into double disprofit, that neither with good men he could
avoid secret shame, nor yet with evil men the note of
dissimulation.

     In the mean time, while these things were adoing (as I said)
in the prison amongst the doctors, the queen, taking secret
counsel how to despatch Cranmer out of the way, (who as yet knew
nothing of her secret hate, and looked for nothing less, than
death,) appointed Dr. Cole, and secretly gave him in commandment,
that against the twenty-first of March, he should prepare a
funeral sermon for Cranmer's burning; and, so instructing him
orderly and diligently of her will and pleasure in that behalf,
sendeth him away.

     Soon after, the Lord Williams of Thame, and the Lord Chandos,
Sir Thomas Bridges, and Sir John Brown, were sent for, with other
worshipful men and justices, commanded in the queen's name to be
at Oxford at the same day, with their servants and retinue, lest
Cranmer's death should raise there any tumult.

     Cole the doctor having this lesson given him before, and
charged by her commandment, returned to Oxford, ready to play his
part; who, as the day of execution drew near, even the day before,
came into the prison to Cranmer, to try whether he abode in the
catholic faith wherein before he had left him. To whom, when
Cranmer had answered, that by God's grace he would daily be more
confirmed in the catholic faith; Cole, departing for that time,
the next day following repaired to the archbishop again, giving no
signification as yet of his death that was prepared. And therefore
in the morning, which was the twenty-first day of March, appointed
for Cranmer's execution, the said Cole, coming to him, asked if he
had any money; to whom when he answered that he had none, he
delivered him fifteen crowns to give to the poor to whom he would:
and so exhorting him so much as he could to constancy in faith,
departed thence about his business, as to his sermon appertained.

     By this partly, and other like arguments, the archbishop
began more and more to surmise what they went about. Then because
the day was not far past, and the lords and knights that were
looked for were not yet come, there came to him the Spanish friar,
witness of his recantation, bringing a paper with articles, which
Cranrner should openly profess in his recantation before the
people, earnestly desiring him that he would write the said
instrument with the articles with his own hand, and sign it with
his name: which when he had done, the said friar desired that he
would write another copy thereof which should remain with him; and
that he did also. But yet the archbishop being not ignorant
whereunto their secret devices tended, and thinking that the time
was at hand in which he could no longer dissemble the profession
of his faith with Christ's people, he put secretly in his bosom
his prayer with his exhortation written in another paper, which he
minded to recite to the people, before he should make the last
profession of his faith, fearing lest, if they had heard the
confession of his faith first, they would not afterward have
suffered him to exhort the people.

     Soon after, about nine of the clock, the Lord Williams, Sir
Thomas Bridges, Sir John Brown, and the other justices, with
certain other noblemen that were sent of the queen's council, came
to Oxford with a great train of waiting men. Also of the other
multitude on every side (as is wont in such a matter) was made a
great concourse, and greater expectation. For first of all, they
that were of the pope's side were in great hope that day to hear
something of Cranmer that should stablish the vanity of their
opinion: the other part, which were endued with a better mind,
could not yet doubt, that he which by continual study and labour
for so many years had set forth the doctrine of the gospel, either
would or could now in the last act of his life forsake his part.
Briefly, as every man's will inclined either to this part or to
that, so, according to the diversity of their desires, every man
wished and hoped for. And yet, because in an uncertain thing the
certainty could be known of none what would be the end, all their
minds were hanging between hope and doubt. So that the greater the
expectation was in so doubtful a matter, the more was the
multitude that was gathered thither to hear and behold.

     In this so great frequency and expectation, Cranmer at length
cometh from the prison of Bocardo unto St. Mary's church, (the
chief church in the university,) because it was a foul and rainy
day, in this order: the mayor went before; next him the aldermen
in their place and degree; after them was Cranmer brought between
two friars, who, mumbling to and fro certain psalms in the
streets, answered one another until they came to the church door,
and there they began the song of Simeon, Nunc dimittis, and
entering into the church, the psalmsaying friars brought him to
his standing, and there left him. There was a stage set over
against the pulpit, of a mean height from the ground, where
Cranmer had his standing, waiting until Cole made him ready to his
sermon.

     The lamentable case and sight of that man gave a sorrowful
spectacle to all Christian eyes that beheld him. He that late was
archbishop, metropolitan, and primate of England, and the king's
privy councillor, being now in a bare and ragged gown and
illfavouredly clothed, with an old square cap, exposed to the
contempt of all men, did admonish men not only of his own
calamity, but also of their state and fortune. For who would not
pity his case, and bewail his fortune, and might not fear his own
chance, to see such a prelate, so grave a councillor, and of so
longcontinued honour, after so many dignities, in his old years to
be deprived of his estate, adjudged to die, and in so painful a
death to end his life, and now presently from such fresh
ornaments, to descend to such vile and ragged apparel?

     In this habit, when he had stood a good space upon the stage,
turning to a pillar near adjoining thereunto, he lifted up his
hands to heaven, and prayed unto God once or twice, till at the
length Dr. Cole coming into the pulpit, and beginning his sermon,
entered first into mention of Tobias and Zachary. Whom after he
had praised in the beginning of his sermon for their perseverance
in the true worshipping of God, he then divided his whole sermon
into three parts, (according to the solemn custom of the schools,)
intending to speak, first, of the mercy of God: secondly, of his
justice to be showed: and last of all, how the prince's secrets
are not to be opened. And proceeding a little from the beginning,
he took occasion by and by to turn his tale to Cranmer, and with
many hot words reproved him, that once he, being indued with the
favour and feeling of wholesome and catholic doctrine, fell into
the contrary opinion of pernicious error; which he had not only
defended by writings, and all his power, but also allured other
men to do the like, with great liberality of gifts, as it were
appointing rewards for error; and after he had allured them, by
all means did cherish them.

     It were too long to repeat all things, that in long order
were pronounced. The sum of his tripartite declamation was, that
he said God's mercy was so tempered with his justice, that he did
not altogether require punishment according to the merits of
offenders, nor yet sometimes suffered the same altogether to go
unpunished, yea, though they had repented. As in David, who when
he was bidden choose of three kinds of punishment which he would,
and he had chosen pestilence for three days; the Lord forgave him
half the time, but did not release all: and that the same thing
came to pass in him also, to whom although pardon and
reconciliation was due according to the canons, seeing he repented
him of his errors, yet there were causes why the queen and the
council at this time judged him to death; of which, lest he should
marvel too much, he should hear some. First, that being a traitor,
he had dissolved the lawful matrimony between the king her father,
and [her] mother; besides the driving out of the pope's authority,
while he was metropolitan. Secondly, that he had been a heretic,
from whom, as from an author and only fountain, all heretical
doctrine and schismatical opinions that so many years have
prevailed in England did first rise and spring; of which he had
not been a secret favourer only, but also a most earnest defender
even to the end of his life, sowing them abroad by writings and
arguments, privately and openly, not without great ruin and decay
of the catholic church. And further, it seemed meet, according to
the law of equality, that as the death of the duke of 
Northumberland of late, made even with Thomas More, chancellor,
that died for the church, so there should be one that should make
even with Fisher of Rochester; and because that Ridley, Hooper,
Ferrar, were not able to make even with that man, it seemed meet
that Cranmer should be joined to them to fill up their part of
equality.

     Besides these there were other just and weighty causes, which
seemed to the queen and council, which were not meet at that time
to he opened to the common people.

     After this, turning his tale to the hearers, he bade all men
beware by this man's example, that among men nothing is so high,
that can promise itself safety on the earth, and that God's
vengeance is equally stretched against all men, and spareth none:
therefore they should beware and learn to fear their prince. And
seeing the queen's Majesty would not spare so notable a man as
this, much less in the like cause she would spare other men; that
no man should think to make thereby any defence of his error,
either in riches or any kind of authority. They had now an example
to teach them all, by whose calamity every man might consider his
own fortune; who, from the top of dignity, none being more
honourable than he in the whole realm, and next the king, was
fallen into so great misery, as they might now see, being a man of
so high degree, sometime one of the chiefest prelates in the
church, and an archbishop, the chief of the council, the second
person in the realm of long time, a man thought in greatest
assurance, having a king on his side; notwithstanding all his
authority and defence, to be debased from high estate to a low
degree, of a councillor to become a caitiff, and to be set in so
wretched a state, that the poorest wretch would not change
condition with him: briefly, so heaped with misery on all sides,
that neither was left in him any hope of better fortune, nor place
for worse.

     The latter part of his sermon he converted to the archbishop,
whom he comforted and encouraged to take his death well, by many
places of Scripture, as with these and such like; bidding him not
to mistrust, but he should incontinently receive that the thief
did, to whom Christ said, This day thou shalt be with me in
paradise: and out of St. Paul he armed him against the terror of
the fire, by this, The Lord is faithful, which will not suffer you
to be tempted above your strength: by the example of the three
children, to whom God made the flame to seem like a pleasant dew:
adding also the rejoicing of St. Andrew in his cross, the patience
of St. Laurence on the fire; assuring him, that God, if he called
on him, and to such as die in his faith, either would abate the
fury of the flame, or give him strength to abide it.

     He glorified God much in his conversion, because it appeared
to be only his work, declaring what travail and conference had
been with him to convert him, and all prevailed not, till that it
pleased God of his mercy to reclaim him, and call him home. In
discoursing of which place, he much commended Cranmer, and
qualified his former doings, thus tempering his judgment and talk
of him, that all the time (said he) he flowed in riches and
honour, he was unworthy of his life; and now that he might not
live, he was unworthy of death. But lest he should carry with him
no comfort, he would diligently labour, (he said,) and also he did
promise in the name of all the priests that were present, that
immediately after his death there should be diriges, masses, and
funerals executed for him in all the churches of Oxford for the
succour of his soul.

     Cranmer in all this mean time, with what great grief of mind
he stood hearing this sermon, the outward shows of his body and
countenance did better express, than any man can declare; one
while lifting up his hands and eyes unto heaven, and then again
for shame letting them down to the earth. A man might have seen
the very image and shape of perfect sorrow lively in him
expressed. More than twenty several times the tears gushed out
abundantly, dropping down marvellously from his fatherly face.
They which were present do testify that they never saw in any
child more tears, than burst out from him at that time, all the
sermon while; but especially when he recited his prayer before the
people. It is marvellous what commiseration and pity moved all
men's hearts, that beheld so heavy a countenance, and such
abundance of tears in an old man of so reverend dignity.

     Cole, after he had ended his sermon, called back the people
that were ready to depart, to prayers. "Brethren," said he, "lest
any man should doubt of this man's earnest conversion and
repentance, you shall hear him speak before you; and therefore I
pray you, Master Cranmer, that you will now perform that you
promised not long ago, namely, that you would openly express the
true and undoubted profession of your faith, that you may take
away all suspicion from men, and that all men may understand that
you are a catholic indeed." "I will do it," said the archbishop,
"and that with a good will; "who by and by rising up, and putting
off his cap, began to speak thus unto the people: "I desire you,
wellbeloved brethren in the Lord, that you will pray to God for
me, to forgive me my sins, which above all men, both in number and
greatness, I have committed. But among all the rest, there is one
offence which most of all at this time doth vex and trouble me,
whereof in process of my talk you shall hear more in its proper
place." And then, putting his hand into his bosom, he drew forth
his prayer, which he recited to the people in his sense.

     Cranmer.--"Good Christian people, my dearly-beloved brethren
and sisters in Christ, I beseech you most heartily to pray for me
to Almighty God, that he will forgive me all my sins and offences,
which be many without number, and great above measure. But yet one
thing grieveth my conscience more than all the rest, whereof, God
willing, I intend to speak more hereafter. But how great and how
many soever my sins be, I beseech you to pray God of his mercy to
pardon and forgive them al."

     And here kneeling down he said,

     Cranmer.--"O Father of heaven, O Son of God, Redeemer of the
world, O Holy Ghost, three persons and one God, have mercy upon me
most wretched caitiff and miserable sinner. I have offended both
against heaven and earth, more than my tongue can express. Whither
then may I go, or whither shall I flee? To heaven I may be ashamed
to lift up mine eyes, and in earth I find no place of refuge or
succour. To thee therefore, O Lord, do I run; to thee do I humble
myself, saying, O Lord my God, my sins be great, but yet have
mercy upon me for thy great mercy. The great mystery that God
became man, was not wrought for little or few offences. Thou didst
not give thy Son, O heavenly Father, unto death for small sins
only, but for all the greatest sins of the world, so that the
sinner return to thee with his whole heart, as I do here at this
present. Wherefore have mercy on me, O God, whose property is
always to have mercy; have mercy upon me, O Lord, for thy great
mercy. I crave nothing for mine own merits, but for thy name's
sake, that it may be hallowed thereby, and for thy dear Son Jesus
Christ's sake. And now therefore, Our Father of heaven, hallowed
be thy name," &c.

     And then he, rising, said:

     Cranmer.--"Every man, good people, desireth at the time of
his death to give some good exhortation that others may remember
the same before their death, and be the better thereby: so I
beseech God grant me grace, that I may speak something at this my
departing, whereby God may be glorified, and you edified.

     "First, it is a heavy case to see, that so many folk so much
dote upon the love of this false world, and be so careful for it,
that of the love of God, or the world to come, they seem to care
very little or nothing. Therefore this shall he my first
exhortation: that you set not your minds overmuch upon this
glozing world, but upon God, and upon the world to come; and to
learn to know what this lesson meaneth, which St. John teacheth,
That the love of this world is hatred against God.

     "The second exhortation is, that next under God you obey your
king and queen willingly and gladly, without murmuring or
grudging; not for fear of them only, but much more for the fear of
God; knowing that they be God's ministers, appointed by God to
rule ahd govern you: and therefore whosoever reisteth them,
resisteth the ordinance of God.

     "The third exhortation is, that you love altogether like
brethren and sisters. For, alas! pity it is to see what contention
and hatred one Christian man beareth to another, not taking each
other as brother and sister, but rather as strangers and mortal
enemies. But I pray you learn and bear well away this one lesson,
to do good unto all men, as much as in you lieth, and to hurt no
man, no more than you would hurt your own natural loving brother
or sister. For this you may be sure of, that whosoever hateth any
person, and goeth about maliciously to hinder or hurt him, surely,
and without all doubt, God is not with that man, although he think
himself never so much in God's favour.

     "The fourth exhortation shall be to them that have great
substance and riches of this world, that they will well consider
and weigh three sayings of the Scripture. One is of our Saviour
Christ himself, who saith, It is hard for a rich man to enter into
the kingdom of heaven. A sore saying, and yet spoken of him that
knoweth the truth.

     "The second is of St. John, whose saying is this, He that
hath the substance of this world, and seeth his brother in
necessity, and shutteth up his mercy from him, how can he say that
he loveth God?

     "The third is of St. James, who speaketh to the covetous rich
man after this manner: Weep you and howl for the misery that shall
come upon you: your riches do rot, your clothes be motheaten, your
gold and silver doth canker and rust; and their rust shall bear
witness against you, and consume you like fire. You gather a hoard
or treasure of God's indignation against the last day. Let them
that be rich, ponder well these three sentences; for if they ever
had occasion to show their charity, they have it now at this
present, the poor people being so many, and victuals so dear.

     "And now, forasmuch as I am come to the last end of my life,
whereupon hangeth all my life past, and all my life to come,
either to live with my Master Christ for ever in joy, or else to
be in pain for ever with wicked devils in hell, and I see before
mine eyes presently either heaven ready to receive me, or else
hell ready to swallow me up: I shall therefore declare unto you my
very faith how I believe, without any colour of dissimulation: for
now is no time to dissemble, whatsoever I have said or written in
times past.

     "First, I believe in God the Father Almighty, maker of heaven
and earth, &c. And I believe every article of the catholic faith,
every word and sentence taught by our Saviour Jesus Christ, his
apostles and prophets, in the New and Old Testament.

     "And now I come to the great thing, which so much troubleth
my conscience, more than any thing that ever I did or said in my
whole life, and that is the setting abroad of a writing contrary
to the truth: which now here I renounce and refuse, as things
written with my hand, contrary to the truth which I thought in my
heart, and written for fear of death, and to save my life if it
might be; and that is, all such bills and papers which I have
written or signed with my hand since my degradation; wherein I
have written many things untrue. And forasmuch as my hand
offended, writing contrary to my heart, my hand shall first be
punished therefor; for, may I come to the fire, it shall be first
burned.

     "And as for the pope, I refuse him, as Christ's enemy, and
antichrist, with all his false doctrine.

     "And as for the sacrament, I believe as I have taught in my
book against the bishop of Winchester, the which my book teacheth
so true a doctrine of the sacrament, that it shall stand at the
last day before the judgment of God, where the papistical doctrine
contrary thereto shall be ashamed to show her face."

     Here the standers-by were all astonied, marvelled, were
amazed, did look one upon another, whose expectation he had so
notably deceived. Some began to admonish him of his recantation,
and to accuse him of falsehood. Briefly, it was a world to see the
doctors beguiled of so great a hope. I think there was never
cruelty more notably or better in time deluded and deceived; for
it is not to be doubted but they looked for a glorious victory and
a perpetual triumph by this man's retractation; who, as soon as
they heard these things, began to let down their ears, to rage,
fret, and fume; and so much the more, because they could not
revenge their grief -- for they could now no longer threaten or
hurt him. For the most miserable man in the world can die but
once; and whereas of necessity he must needs die that day, though
the papists had been never so well pleased, now, being never so
much offended with him, yet could he not be twice killed of them.
And so, when they could do nothing else unto him, yet, lest they
should say nothing, they ceased not to object unto him his
falsehood and dissimulation.

     Unto which accusation he answered, "Ah! my masters," quoth
he, "do not you take it so. Always since I lived hitherto, I have
been a hater of falsehood, and a lover of simplicity, and never
before this time have I dissembled: "and in saying this, all the
tears that remained in his body appeared in his eyes. And when he
began to speak more of the sacrament and of the papacy, some of
them began to cry out, yelp, and bawl, and specially Cole cried
out upon him, "Stop the heretic's mouth, and take him away."
Illustration: Cranmer Making his Speech

     And then Cranmer, being pulled down from the stage, was led
to the fire, accompanied with those friars, vexing, troubling, and
threatening him most cruelly. "What madness," say they, "hath
brought thee again into this error, by which thou wilt draw
innumerable souls with thee into hell?" To whom he answered
nothing, but directed all his talk to the people, saving that to
one troubling him in the way, he spake, and exhorted him to get
him home to his study, and apply his book diligently; saying, if
he did diligently call upon God, by reading more he should get
knowledge.

     But the other Spanish barker, raging and foaming, was almost
out of his wits, always having this in his mouth, "Didst thou it
not?"

     But when he came to the place where the holy bishops and
martyrs of God, Hugh Latimer and Nicholas Ridley, were burnt
before him for the confession of the truth, kneeling down, he
prayed to God; and not long tarrying in his prayers, putting off
his garments to his shirt, he prepared himself to death. His shirt
was made long, down to his feet. His feet were bare; likewise his
head, when both his caps were off, was so bare, that one hair
could not be seen upon it. His beard was long and thick, covering
his face with marvellous gravity. Such a countenance of gravity
moved the hearts both of his friends and of his enemies.

     Then the Spanish friars, John and Richard, of whom mention
was made before, began to exhort him, and play their parts with
him afresh, but with vain and lost labour. Cranmer, with stedfast
purpose abiding in the profession of his doctrine, gave his hand
to certain old men, and others that stood by, bidding them
farewell.

     And when he had thought to have done so likewise to Ely, the
said Ely drew back his hand, and refused, saying, it was not
lawful to salute heretics, and specially such a one as falsely
returned unto the opinions that he had forsworn. And if he had
known before that he would have done so, he would never have used
his company so familiarly: and chid those sergeants and citizens
which had not refused to give him their hands. This Ely was a
priest lately made, and student in divinity, being then one of the
fellows of Brasennose.
Illustration: The Execution of Cranmer

     Then was an iron chain tied about Cranmer, whom when they
perceived to be more stedfast than that he could be moved from his
sentence, they commanded the fire to be set unto him.

     And when the wood was kindled, and the fire began to burn
near him, stretching out his arm, he put his right hand into the
flame, which he held so stedfast and immovable, (saving that once
with the same hand he wiped his face,) that all men might see his
hand burned before his body was touched. His body did so abide the
burning of the flame with such constancy and stedfastness, that
standing always in one place without moving his body, he seemed to
move no more than the stake to which he was bound; his eyes were
lifted up into heaven, and oftentimes he repeated "his unworthy
right hand," so long as his voice would suffer him; and using
often the words of Stephen, "Lord Jesus, receive my spirit," in 
the greatness of the flame he gave up the ghost.

     This fortitude of mind, which perchance is rare, and not used
among the Spaniards, when Friar John saw, thinking it came not of
fortitude, but of desperation, although such manner of examples, 
which are of like constancy, have been common here in England, ran
to the Lord Williams of Thame, crying that the archbishop was
vexed in mind, and died in great desperation. But he, which was
not ignorant of the archbishop's constancy, being unknown to the
Spaniards, smiled only, and (as it were) by silence rebuked the
friar's folly. And this was the end of this learned archbishop,
whom, lest by evil-subscribing he should have perished, by well-
recanting God preserved; and lest he should have lived longer with
shame and reproof, it pleased God rather to take him away, to the
glory of his name and profit of his church. So good was the Lord
both to his church, in fortifying the same with the testimony and
blood of such a martyr; and so good also to the man with this
cross of tribulation, to purge his offences in this world, not
only of his recantation, but also of his standing against John
Lambert and Master Allen, or if there were any other, with whose
burning and blood his hands had been before any thing polluted.
But especially he had to rejoice, that dying in such a cause, he
was to be numbered amongst Christ's martyrs, rnuch more worthy the
name of St. Thomas of Canterbury, than he whom the pope falsely
before did canonize.

     And thus have you the full story concerning the life and
death of this reverend archbishop and martyr of God, Thomas
Cranmer, and also of divers other the learned sort of Christ's
martyrs burned in Queen Mary's time, of whom this archbishop was
the last, being burnt about the very middle time of the reign of
that queen, and almost the very middle man of all the martyrs
which were burned in all her reign besides.

     Divers books and treatises he wrote both in prison and out of
prison; among the which especially he had a mind to the answer
which.he made to Marcus Antonius Constantius, which book was the
chief cause why hemade his appeal, (as he, writing to the lawyer,
confesseth himself,) and peradventure was some cause why he
recanted; to have leisure and time to finish that book, of the
which two parts be yet extant, and peradventure if God give time
and life, may hereafter be published. The third part some say also
was written, and afterwards lost at Oxford, which, if it be so, it
is a great pity.

     Now after the life and story of this foresaid archbishop
discoursed, let us adjoin withal his letters, beginning first with
his famous letter to Queen Mary, which he wrote unto her
incontinent after he was cited up to Rome by Bishop Brooks and his
fellows, the tenor whereof here followeth.

To the Queen Mary.

     "May it please your Majesty to pardon my presumption, that I
dare be so bold to write to your Highness; but very necessity
constraineth me, that your Majesty may know my mind rather by mine
own writing, than by other men's reports. So it is, that upon
Wednesday, being the twelfth day of this month, I was cited to
appear at Rome the eightieth day after, there to make answer to
such matters as should be objected against me upon the behalf of
the king and your most excellent Majesty; which matters the
Thursday following were objected against me by Dr. Martin and Dr.
Story, your Majesty's proctors before the bishop of Gloucester,
sitting in judgment by commission from Rome. But, alas! it cannot
but grieve the heart of a natural subject, to be accused of the
king and queen of his own realm, and specially before an outward
judge, or by authority corning from any person out of this realm:
where the king and queen, as if they were subjects within their
own realm, shall complain and require justice at a stranger's
hands against their own subject, being already condemned to death
by their own laws -- as though the king and queen could not do or
have justice within their own realms against their own subjects,
but they must seek it at strangers' hands in a strange land -- the
like whereof, I think, was never seen. I would have wished to have
had some meaner adversaries; and, I think, that death shall not
grieve me much more, than to have my most dread and most gracious
sovereign lord and lady, to whom under God I do owe all obedience,
to be mine accusers in judgment within their own realm, before any
stranger and outward power. But, forasmuch as in the time of the
prince of most famous memory, King Henry the Eighth, your Grace's
father, I was sworn never to consent that the bishop of Rome
should have or exercise any authority or jurisdiction in this 
realm of England; therefore, lest I should allow his authority
contrary to mine own oath, I refused to make answer to the bishop
of Gloucester sitting here in judgment by the pope's authority,
lest I should run into perjury.

     "Another cause why I refused the pope's authority, is this,
that his authority, as he claimeth it, repugneth to the crown
imperial of this realm, and to the laws of the same; which every
true subject is bound to defend. First, for that the pope saith,
that all manner of power, as well temporal as spiritual, is given
first to him of God; and that the temporal power he giveth unto
emperors and kings, to use it under him, but so as it be always at
his commandment and beck.

     "But contrary to this claim, the imperial crown and
jurisdiction temporal of this realm is taken immediately from God,
to be used under him only, and is subject unto none, but to God
alone.

     "Moreover, to the imperial laws and customs of this realm the
king in his coronation, and all justices when they receive their
offices, be sworn, and all the whole realm is bound to defend and
maintain. But contrary hereunto, the pope by his authority maketh
void, and commandeth to blot out of our books, all laws and
customs being repugnant to his laws, and declareth to be accursed
all rulers and governors, all the makers, writers, and executors
of all such laws or customs; as it appeareth by many of the pope's
laws, whereof one or two I shall rehearse. In the Decrees is 
written thus: 'The constitutions or statutes enacted against the
canons and decrees of the bishops of Rome or their good customs,
are of none effect.' Also, 'We excommunicate all heretics of both
sexes, what name soever they be called by, and their fautors, and
receptors, and defenders; and also them that shall hereafter cause
to be observed the statutes and customs made against the liberty
of the church, except they cause the same to be put out of their
records and chapters within two months after the publication
thereof. Also we excommunicate the statutemakers and writers of
those statutes, and all the potentates, consuls, governors, and
councillors of places where such statutes and customs shall be
made or kept; and also those that shall presume to give judgment
according to them, or shall notify in public form the matter so
adjudged.'

     "Now by these laws, if the bishop of Rome's authority, which
he claimeth by God, be lawful, all your Grace's laws and customs
of your realm, being contrary to the pope's laws, be naught; and
as well your Majesty, as your judges, justices, and all other
executors of the same, stand accursed amongst heretics, which God
forbid. And yet this curse can never be avoided (if the pope have
such power as he claimeth) until such times as the laws and
customs of this realm (being contrary to his laws) be taken away
and blotted out of the law books. And although there be many laws
of this realm contrary to the laws of Rome, yet I named but a few;
as to convict a clerk before any temporal judge of this realm for
debt, felony, murder, or for any other crime; which clerks by the
pope's laws be so exempt from the king's laws, that they can be no
where sued, but before their ordinary.

     "Also the pope by his laws may give all bishoprics and
benefices spiritual; which by the laws of this realm can be given
but only by the king and other patrons of the same, except they
fall into the lapse.

     "By the pope's laws, Jus patronatus shall be sued only before
the ecclesiastical judge; but by the laws of the realm it shall be
sued before the temporal judge.

     "And to be short, the laws of this realm do agree with the
pope's laws like fire and water. And yet the kings of this realm
have provided for their laws by the praemunire; so that if any man
have let the execution of the laws of this realm by any authority
from the see of Rome, he falleth into the praemunire.

     "But to meet with this, the popes have provided for their
laws by cursing. For whosoever letteth the pope's laws to have
full course within this realm, by the pope's power standeth
accursed. So that the pope's power treadeth all the laws and
customs of this realm under his feet, cursing all that execute
them, until such time as they do give place unto his laws.

     "But it may be said, that notwithstanding all the pope's
decrees, yet we do execute still the laws and customs of this
realm. Nay, not all quietly without interruption of the pope. And
where we do execute them, yet we do it unjustly, if the pope's
power be of force; and for the same we stand excommunicate, and
shall do, until we leave the execution of our own laws and
customs. Thus we be well reconciled to Rome, allowing such
authority, whereby the realm standeth accursed before God, if the
pope have any such authority.

     "These things (as I suppose) were not fully opened in the
parliamenthouse, when the pope's authority was received again
within this realm; for if they had, I do not believe that either
the king or queen's Majesties, or the nobles of this realm, or the
commons of the same, would ever have consented to receive again
such a foreign authority, so injurious, hurtful, and prejudicial
as well to the crown as to the laws and customs and state of this
realm, as whereby they must needs acknowledge themselves to be
accursed. But none could open this matter well but the clergy, and
such of them as had read the pope's laws, whereby the pope had
made himself as it were a God. These seek to maintain the pope,
whom they desired to have their chief head, to the intent they
might have, as it were, a kingdom and laws within themselves,
distinct from the laws of the crown, and wherewith the crown may
not meddle; and so being exempted from the laws of the realm,
might live in this realm like lords and kings, without damage or
fear of any man, so that they please their high and supreme head
at Rome. For this consideration (I ween) some that knew the truth,
held their peace in the parliament; whereas if they had done their
duties to the crown and whole realm, they should have opened their
mouths, declared the truth, and shown the perils and dangers that
might ensue to the crown and realm.

     "And if I should agree to allow such authority within this
realm, whereby I must needs confess, that your most gracious
Highness, and also your realm, should ever continue accursed,
until ye shall cease from the execution of your own laws and
customs of your realm; I could not think myself true either to
your Highness, or to this my natural country, knowing that I do
know. Ignorance, I know, may excuse other men; but he that knoweth
how prejudicial and injurious the power and authority which he
challengeth every where is, to the crown, laws, and customs of
this realm, and yet will allow the same, I cannot see in any wise
how he can keep his due allegiance, fidelity, and truth, to the
crown and state of this realm.

     Another cause I alleged, why I could not allow the authority
of the pope, which is this: That by his authority he subverteth
not only the laws of this realm, but also the laws of God; so that
whosoever be under his authority, he suffereth them not to be
under Christ's religion purely, as Christ did command. And for one
example I brought forth, that whereas by God's laws all Christian
people be bounden diligently to learn his word, that they may know
how to believe and live accordingly, for that purpose he ordained
holydays, when they ought, leaving apart all other business, to
give themselves wholly to know and serve God. Therefore God's will
and commandment is, that when the people be gathered together,
ministers should use such language as the people may understand
and take profit thereby, or else hold their peace. For as a harp
or lute, if it give no certain sound that men may know what is
stricken, who can dance after it? for all the sound is in vain; so
is it in vain and profiteth nothing, saith Almighty God by the
mouth of St. Paul, if the priest speak to the people in a language
which they know not; for else he may profit himself; but profiteth
not the people, saith St. Paul. But herein I was answered thus;
that St. Paul spake only of preaching, that the preacher should
preach in a tongue which the people did know, or else his
preaching availed nothing: but, if the preaching availed nothing,
being spoken in a language which the people understand not, how
should any other service avail them, being spoken in the same
language? And yet that St. Paul meant not only of preaching, it
appeareth plainly by his own words: for he speaketh by name
expressly of praying, singing, and thanking of God, and of all
other things which the priests say in the churches, whereunto the
people say 'Amen,' which they use not in preaching, but in other
Divine service; that whether the priests rehearse the wonderful
works of God, or the great benefits of God unto mankind above all
other creatures, or give thanks unto God, or make open profession
of their faith, or humble confession of their sins, with earnest
request of mercy and forgiveness, or make suit or request unto God
for any thing; then all the people, understanding what the priests
say, might give their minds and voices with them, and say 'Amen;'
that is to say, allow what the priests say; that the rehearsal of
God's universal works and benefits, the giving of thanks, the
profession of faith, the confession of sins, and the requests and
petitions of the priests and of the people, might ascend up into
the ears of God all together, and be as a sweet savour, odour, and
incense in his nose; and thus was it used many hundred years after
Christ's ascension. But the aforesaid things cannot be done when
the priests speak to the people in a language not known, and so
they (or their clerk in their name) say 'Amen,' but they cannot
tell whereunto. Whereas St. Paul saith, How can the people say
'Amen' to thy well saying, when they understand not what thou
sayest? And thus was St. Paul understood of all interpreters, both
the Greeks and Latins, old and new, school authors and others that
I have read, until above thirty years past; at which time Eckius,
with others of his sort, began to devise a new exposition,
understanding St. Paul of preaching only.

     "But when a good number of the best learned men reputed
within this realm, some favouring the old, some the new learning,
as they term it, (where indeed that which they called the old, is
the new, and that which they call the new, is indeed the old,) but
when a great number of such learned men of both sorts were
gathered together at Windsor, for the reformation of the service
of the church, it was agreed by both, without controversy, (not
one saying contrary,) that the service of the church ought to be
in the mother tongue, and that St. Paul in 1 Cor. xiv. was so to
be understood. And so is St. Paul to be understood in the civil
law, more than a thousand years past, where Justinian, a most
godly emperor, in a synod writeth on this manner:-- 'We command
that all bishops and priests celebrate the holy oblation and
prayers used in holy baptism, not after a still and close manner,
but with a clear loud voice, that they may be plainly heard of the
faithful people, so that the hearers' minds may be lifted up
thereby with the greater devotion, in uttering the praises of the
Lord God. For so Paul teacheth also in the Epistle to the
Corinthians, If the spirit do only bless, (or say well,) how shall
he that occupieth the place of a private person say Amen to thy
thanksgiving? for he perceiveth not what thou sayest. Thou dost
give thanks well, but the other is not edified.' And not only the
civil law, and all other writers a thousand and five hundred years
continually together, have expounded St. Paul not of preaching
only, but of other service said in the church; but also reason
giveth the same, that if men be commanded to hear any thing, it
must be spoken in a language which the hearers understand; or else
(as St. Paul saith) what availeth it to hear? So that the pope
giving a contrary commandment, that the people coming to the
church shall hear they wot not what, and shall answer they know
not whereto, taketh upon him to command, not only against reason,
but also directly against God.

     "And again I said, whereas our Saviour Christ ordained the
sacrament of his most precious body and blood to be received of
all Christian people under the forms of bread and wine, and said
of the cup, Drink ye all of this; the pope giveth a clean contrary
commandment, that no layman shall drink of the cup of their
salvation, as though the cup of salvation by the blood of Christ
pertained not to laymen. And whereas Theophilus of Alexandria
(whose works St. Jerome did translate about eleven hundred years
past) saith, That if Christ had been crucified for the devils, his
cup should not be denied them;' yet the pope denieth the cup of
Christ to Christian people, for whom Christ was crucified. So that
if I should obey the pope in these things, I must needs disobey my
Saviour Christ.

     "But I was answered hereunto, (as commonly the papists do
answer,) that under the form of breadvis whole Christ's flesh and
blood: so that whosoever receiveth the form of bread, receiveth as
well Christ's blood as his flesh. Let it be so, yet in the form of
bread only, Christ's blood is not drunken, but eaten; nor is it
received in the cup under the form of wine, as Christ commanded,
but eaten with the flesh under the form of bread. And moreover,
the bread is not the sacrament of his blood, but of his flesh
only; nor is the cup the sacrament of his flesh, but of his blood
only. And so the pope keepeth from all laypersons the sacrament of
their redemption by Christ's blood, which Christ commandeth to be
given unto them.

     "And furthermore, Christ ordained the sacrament in two kinds,
the one separated from the other, to be a representation of his
death, where his blood was separated from his flesh, which is not
represented in one kind alone; so that the laypeople receive not
the whole sacrament whereby Christ's death is represented as he
commanded.

     "Moreover, as the pope taketh upon him to give the temporal
sword, by royal and imperial power, to kings and princes, so doth
he likewise take upon him to depose them from their imperial
states, if they be disobedient to him; and commandeth the subjects
to disobey their princes, assoiling the subjects as well of their
obedience, as of their lawful oaths made unto their true kings and
princes, directly contrary to God's commandment, who commandeth
all subjects to obey their kings, or their rulers under them.

     "One John, patriarch of Constantinople in the time of St.
Gregory, claimed superiority above all other bishops. To whom St.
Gregory wrote, that therein he did injury to his three brethren,
which were equal with him, that is to say, the bishop of Rome, the
bishop of Alexandria, and the bishop of Antioch; which three were
patriarchal sees, as well as Constantinople, and were brethren one
to another. 'But,' saith St. Gregory, 'if any one shall exalt
himself above all the rest, to be the universal bishop, the same
passeth in pride.' But now the bishop of Rome exalteth himself not
only above all kings and emperors, and above all the whole world,
but takes upon him to give and take away, to set up and pull down,
as he shall think good. And as the devil, having no such
authority, yet took upon him to give unto Christ all the kingdoms
of the world, if he would fall down and worship him; in like
manner the pope taketh upon him to give empires and kingdoms,
being none of his, to such as will fall down and worship him, and
kiss his feet.

     "And moreover, his lawyers and glozers so flatter him, that
they feign he may command emperors and kings to hold his stirrup
when he lighteth from his horse, and to be his footmen: and that,
if any emperor and king give him any thing, they give him nothing
but that is his own; and that he may dispense against God's word,
against both the Old and New Testament, against St. Paul's
Epistles, and against the Gospel. And furthermore, whatsoever he
doth, although he draw innumerable people by heaps with himself
into hell, yet may not mortal man reprove him, because he, being
judge of all men, may be judged of no man. And thus he sitteth in
the temple of God, as if he were a God; and nameth himself God's
vicar, and yet he dispenseth against God. If this be not to play
antichrist's part, I cannot tell what is antichrist, which is no
more to say, but Christ's enemy and adversary; who shall sit in
the temple of God, advancing himself above all others, yet by
hypocrisy and feigned religion, shall subvert the true religion of
Christ, and under pretence and colour of Christ's religion, shall
work against Christ, and therefore hath the name of antichrist.
Now if any man lift himself higher than the pope hath done, who
lifteth himself above all the world; or can be more adversary to
Christ, than to dispense against God's laws; and where Christ hath
given any commandment, to command directly the contrary; that man
must needs be taken for antichrist. But until the time that such a
person may be found, men may easily conjecture where to find
antichrist. Wherefore, seeing the pope thus to overthrow both
God's laws and man's laws, taketh upon him to make emperors and
kings to be vassals and subjects unto him, especially the crown of
this realm, with the laws and customs of the same; I see no mean
how I may consent to admit his usurped power within this realm,
contrary to mine oath, mine obedience to God's laws, mine
allegiance and duty to your Majesty, and my love and affection to
this realm.

     "This that I have spoken against the power and authority of
the pope, I have not spoken (I take God to record and judge) for
any malice I owe to the pope's person, whom I know not, but I
shall pray to God to give him grace, that he may seek above all
things to promote God's honour and glory, and not to follow the
trade of his predecessors in these latter days. Nor have I spoken
it for fear of punishment, and to avoid the same, thinking it
rather an occasion to aggravate than to diminish my trouble; but I
have spoken it for my most bounden duty to the crown, liberties,
laws, and customs of this realm of England; but most specially to
discharge my conscience in uttering the truth to God's glory,
casting away all fear by the comfort which I have in Christ, who
saith, Fear not them that kill the body, and cannot kill the soul;
but fear him that can cast both body and soul into hellfire. He
that for fear to lose this life will forsake the truth, shall lose
the everlasting life: and he that for the truth's sake will spend
his life, shall find everlasting life. And Christ promiseth to
stand fast with them before his Father, which will stand fast with
him here. Which comfort is so great, that whosoever hath his eyes
fixed upon Christ, cannot greatly pass on this life, knowing that
he may be sure to have Christ stand by him in the presence of his
Father in heaven.

     "And as touching the sacrament, I said, forasmuch as the
whole matter standeth in the understanding of these words of
Christ, This is my body, This is my blood; I said that Christ in
these words made demonstration of the bread and wine, and spake
figuratively, calling bread his body, and wine his blood, because
he ordained them to be sacraments of his body and blood. And
whereas the papists say in those two points contrary unto me, that
Christ called not bread his body, but a substance uncertain, nor
spake figuratively; herein, I said, I would be judged by the old
church; and which doctrine could be proved the elder, that I would
stand unto. And forasmuch as I have alleged in my book many old
authors, both Greeks and Latins, which above a thousand years
after Christ continually taught as I do: if they could bring forth
but one old author, that saith in these two points as they say, I
offered six or seven years ago, and do offer yet still, that I
will give place unto them. But when I bring forth any author that
saith in most plain terms as I do, yet say the other part, that
the authors meant not so; as who should say, that the authors
spake one thing, and meant clean contrary. And upon the other
part, when they cannot find any one author that saith in words as
they say; yet say they, that the authors meant as they say. Now,
whether I or they speak more to the purpose herein, I refer me to
the judgment of all indifferent hearers; yea, the old Church of
Rome, above a thousand years together, neither believed nor used
the sacrament, as the Church of Rome hath done of late years; for
in the beginning, the Church of Rome taught a pure and a sound
doctrine of the sacrament. But after that the Church of Rome fell
into a new doctrine of transubstantiation; with the doctrine they
changed the use of the sacrament contrary to that Christ
commanded, and the old Church of Rome used above a thousand years.
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 trial. But their
doctrine is so fond and uncomfortable, that I marvel that any man
would allow it, if he knew what it is. But, howsoever they bear
the people in hand, that which they write in their books hath
neither truth nor comfort. For by their doctrine, of one body of
Christ is made two bodies: one natural, having distance of
members, with form and proportion of man's perfect body, and this
body is in heaven: but the body of Christ in the sacrament, by
their own doctrine, must needs be a monstrous body, having neither
distance of members, nor form, fashion, or proportion of a man's
natural body. And such a body is in the sacrament (teach they) and
goeth into the mouth with the form of bread, and entereth no
further than the form of bread goeth, nor tarrieth longer than the
form of bread is by natural heat in digesting: so that when the
form of bread is digested, that body of Christ is gone. And
forasmuch as evil men be as long in digesting as good men, the
body of Christ (by their doctrine) entereth as far and tarrieth as
long in wicked men as in godly men. And what comfort can be herein
to any Christian man, to receive Christ's unshapen body, and it to
enter no further than the stomach, and to depart by and by as soon
as the bread is consumed?

     "It seemeth to me a more sound and comfortable doctrine, that
Christ hath but one body, and that hath form and fashion of a
man's true body; which body spiritually entereth into the whole
man, body and soul: and though the sacrament be consumed, yet
whole Christ remaineth, and feedeth the receiver unto eternal
life, if he continue in godliness; and never departeth until the
receiver forsake him. And as for the wicked, they have not Christ
within them at all, who cannot be where Belial is. And this is my
faith, and (as meseemeth) a sound doctrine, according to God's
word, and sufficient for a Christian to believe in that matter.
And if it can be showed unto me, that the pope's authority is not
prejudicial to the things before mentioned, or that my doctrine in
the sacrament is erroneous, (which I think cannot be showed,) then
I never was nor will be so perverse to stand wilfully in mine own
opinion, but I shall with all humility submit myself unto the
pope, not only to kiss his feet, but, &c.

     "Another cause why I refused to take the bishop of Gloucester
for my judge, was the respect of his own person, being more than
once perjured. First, for that he, being divers times sworn never
to consent that the bishop of Rome should have any jurisdiction
within this realm, but to take the king and his successors for
supreme heads of this realm, as by God's laws they be: contrary to
that lawful oath, the said bishop sat then in judgment by
authority from Rome; wherein he was perjured, and not worthy to
sit as a judge.

     "The second perjury was, that he took his bishopric both of
the queen's Majesty and of the pope, making to each of them a
solemn oath, which oaths be so contrary, that the one must needs
be perjured. And furthermore in swearing to the pope to maintain
his laws, decrees, constitutions, ordinances, reservations, and
provisions, he declareth himself an enemy to the imperial crown,
and to the laws and state of this realm; whereby he declareth
himself not worthy to sit as a judge within this realm. And for
these considerations I refused to take him for my judge."

Extract of another letter to the Queen Mary.

     "I learned by Dr. Martin, that at the day of your Majesty's
coronation, you took an oath of obedience to the pope of Rome, and
the same time you took another oath to this realm, to maintain the
laws, liberties, and customs of the same. And if your Majesty did
make an oath to the pope, I think it was according to the other
oaths which he useth to minister to princes; which is, to be
obedient to him, to defend his person, to maintain his authority,
honour, laws, lands, and privileges. And if it be so, (which I
know not but by report,) then I beseech your Majesty to look upon
your oath made to the crown and realm, and to expend and weigh the
two oaths together, to see how they do agree, and then do as your
Grace's conscience shall give you: for I am surely persuaded, that
willingly your Majesty will not offend, nor do against your
conscience for any thing. But I fear me that there be
contradictions in your oaths, and that those which should have
informed your Grace thoroughly, did not their duties therein. And
if your Majesty ponder the two oaths diligently, I think you shall
perceive you were deceived; and then your Highness may use the
matter as God shall put in your heart.

     "Furthermore, I am kept here from company of learned men,
from books, from counsel, from pen and ink, saving at this time to
write unto your Majesty, which all were necessary for a man being
in my case. Wherefore I beseech your Majesty, that I may have such
of these as may stand with your Majesty's pleasure. And as for my
appearance at Rome, if your Majesty will give me leave, I will
appear there. And I trust that God shall put in my mouth to defend
his truth there, as well as here. But I refer it wholly to his
Majesty's pleasure."

To Dr. Martin and Dr. Story.

     "I have me commended unto you: and, as I promised, I have
sent my letters unto the queen's Majesty unsigned, praying you to
sign them, and deliver them with all speed. I might have sent them
by the carrier sooner, but not surer. But hearing Master Bailiff
say, that he would go to the court on Friday, I thought him a meet
messenger to send my letters by: for better is later and surer,
than sooner and never to be delivered. Yet one thing I have
written to the queen's Majesty enclosed and sealed; which I
require you may be so delivered without delay, and not be opened
until it be delivered unto her Grace's own hands. I have written
all that I remember I said, except that which I spake against the
bishop of Gloucester's own person, which I thought not meet to
write. And in some places I have written more than I said, which I
would have answered to the bishop, if you would have suffered me.

     "You promised I should see mine answers to the sixteen
articles, that I might correct, amend, and change them where I
thought good, which your promise you kept not. And mine answer was
not made upon my oath, nor repeated, nor made in judicio, but
extra judicium; as I protested; nor to the bishop of Gloucester as
judge, but to you the king and queen's proctors. I trust you deal
sincerely with me without fraud or craft, and use me as you would
wish to be used in like case yourselves. Remember, that what
measure you mete, the same shall be measured to you again. Thus
fare you well, and God send you his Spirit, to induce you into
truth."

     Ye heard before how the archbishop Dr. Cranmer in the month
of February was cited up to Rome, and in the month of March next
following was degraded by the bishop of Ely and Bishop Bonner. In
time of which his degradation he put up his appellation. In this
his appellation, because he needed the help of some good and godly
lawyer, he writeth to a certain friend of his about the same:--

     "The law of nature requireth of all men, that so far forth as
it may be done without offence to God, every one should seek to
defend and preserve his own life: which thing when I about three
days ago bethought myself of, and therewithal remembered how that
Martin Luther appealed in his time from Pope Leo the Tenth, to a
general council, (lest I should seem rashly and unadvisedly to
cast away myself,) I determined to appeal in like sort to some
lawful and free general council. But seeing the order and form of
an appeal pertaineth to the lawyers, whereof I myself am ignorant,
and seeing that Luther's appeal cometh not to my hand, I purposed
to break my mind in this matter to some faithful friend and
skilful in the law, whose help I might use in this behalf, and you
only among others came to my remembrance, as a man most meet in
this university for my purpose. But this is a matter that
requireth great silence, so that no man know of it before it be
done. It is so that I am summoned to make mine answer at Rome, the
sixteenth day of this month; before the which day I think it good,
after sentence pronounced, to make mine appeal. But whether I
should first appeal from the judge delegate to the pope, and so
afterward to the general council, or else, leaving the pope, I
should appeal immediately to the council, herein I stand in need
of your counsel.

     "Many causes there be, for the which I think good to appeal.
First, because I am by an oath bound never to consent to the
receiving of the bishop of Rome's authority into this realm.
Besides this, whereas I utterly refused to make answer to the
articles objected unto me by the bishop of Gloucester, appointed
by the pope to be my judge, yet I was content to answer Martin and
Story, with this protestation, that mine answer should not be
taken as made before a judge, nor yet in place of judgment, but as
pertaining nothing to judgment at all: moreover, after I had made
mine answer, I required to have a copy of the same, that I might
either by adding thereunto, or by altering or taking from it,
correct and amend it as I thought good. The which, though both the
bishop of Gloucester, and also the king and the queen's proctors,
promised me, yet have they altogether broken promise with me, and
have not permitted me to correct my said answers according to my
request, and yet notwithstanding have (as I understand) registered
the same, as acts formally done in place of judgment.

     "Finally, forasmuch as all this my trouble cometh upon my
departing from the bishop of Rome, and from the popish religion,
so that now the quarrel is betwixt the pope himself and me, and no
man can be a lawful and indifferent judge in his own cause; it
seemeth (methinks) good reason, that I should be suffered to
appeal to some general council in this matter; specially seeing
the law of nature (as they say) denieth no man the remedy of
appeal in such cases.

     "Now, since it is very requisite that this matter should be
kept as close as may be, if perhaps for lack of perfect skill
herein you shall have need of further advice; then I beseech you,
even for the fidelity and love you bear to me in Christ, that you
will open to no creature alive whose the case is. And forasmuch as
the time is now at hand, and the matter requireth great
expedition, let me obtain thus much of you, I beseech you, that
laying aside all other your studies and business for the time, you
will apply this my matter only, till you have brought it to pass.
The chiefest cause in very deed (to tell you the truth) of this
mine appeal is, that I might gain time (if it shall so please God)
to live until I have finished mine answer against Marcus Antonius
Constantius, which I have now in hand. But if the adversaries of
the truth will not admit mine appeal, (as I fear they will not,)
God's will be done; I pass not upon it, so that God may therein be
glorified, be it by my life, or by my death. For it is much better
for me to die in Christ's quarrel and to reign with him, than here
to be shut up, and kept in the prison of this body, unless it were
to continue yet still awhile in this warfare, for the commodity
and profit of my brethren, and to the further advancing of God's
glory. To whom be all glory for evermore. Amen.

     "There is also yet another cause why I think good to appeal,
that whereas I am cited to go to Rome to answer there for myself,
I am notwithstanding kept here fast in prison, that I cannot there
appear at the time appointed. And moreover, forasmuch as the state
I stand in is a matter of life and death, so that I have great
need of learned counsel for my defence in this behalf; yet when I
made my earnest request for the same, all manner of counsel and
help of proctors, advocates, and lawyers, was utterly denied me.

     "Your loving friend.,

     THOMAS CRANMER."

To Mrs. Wilkinson, exhorting her to fly in the time of
persecution.

     "The true comforter in all distress is only God, through his
Son Jesus Christ; and whosoever hath him, hath company enough,
although he were in a wilderness all alone: and he that hath
twenty thousand in his company, if God be absent, is in a
miserable wilderness and desolation. In him is all comfort, and
without him is none. Wherefore I beseech you seek your dwelling
there, where you may truly and rightly serve God, and dwell in
him, and have him ever dwelling in you. What can be so heavy a
burden as an unquiet conscience, to be in such a place as a man
cannot be suffered to serve God in Christ's true religion? If you
be loth to depart from your kin and friends, remember that Christ
calleth them his mother, sisters, and brothers, that do his
Father's will. Where we find, therefore, God truly honoured
according to his will, there we can lack neither friend nor kin.

     "If you be loth to depart for slandering of God's word,
remember that Christ, when his hour was not yet come, departed out
of his country into Samaria, to avoid the malice of the scribes
and Pharisees; and commanded his apostles, that if they were
pursued in one place, they should fly to another. And was not Paul
let down by a basket out at a window, to avoid the persecution of
Aretas? And what wisdom and policy he used from time to time to
escape the malice of his enemies, the Acts of the Apostles do
declare. And after the same sort did the other apostles, albeit,
when it came to such a point that they could no longer escape
danger of the persecutors of God's true religion, then they showed
themselves, that their flying before came not of fear, but of
godly wisdom to do more good; and that they would not rashly, 
without urgent necessity, offer themselves to death; which had
been but a temptation of God. Yea, when they were apprehended, and
could no longer avoid, then they stood boldly to the profession of
Christ; then they showed how little they passed of death; how much
they feared God more than men; how much they loved and preferred
the eternal life to come, above this short and miserable life.

     "Wherefore I exhort you as well by Christ's commandment, as
by the example of him and his apostles, to withdraw yourself from
the malice of yours and God's enemies, into some place where God
is most purely served; which is no slandering of the truth, but a
preserving of yourself to God, and the truth, and to the society
and comfort of Christ's little flock. And that you will do, do it
with speed, lest by your own folly you fall into the persecutors'
hands. And the Lord send his Holy Spirit to lead and guide you
wheresoever you go; and all that be godly will say, Amen."



332. AGNES PORTER AND JOAN TRUNCHFIELD.
Illustration: Execution of Porter amd Trunchfield

     IN the story of Robert Samuel, mention was made before of two
godly women in the same town of Ipswich, which shortly after him
suffered likewise, and obtained the crown of martyrdom, the names
of whom were Agnes, the wife of Robert Potten, and another, Joan,
wife of Michael Trunchfleld, a shoemaker, both dwelling in one
town: who, about the same time that the archbishop aforesaid was
burned at Oxford suffered likewise in the foresaid town of
Ipswich, either in the same month of March, or, as some say, in
the end of February the next month before.

     Their opinion or persuasion was this, that in the sacrament
was the memorial only of Christ's death and passion: "for," said
they, "Jesus Christ is ascended up into heaven, and is on the
right hand of God the Father, according to the Scriptures, and not
in the sacrament, as he was born of the Virgin Mary." For this
they were burned. In whose suffering their constancy worthily was
to be wondered at, who being so simple women, so manfully stood to
the confession and testimony of God's word and verity; insomuch
that when they had prepared and undressed themselves ready to the
fire, with comfortable words of the Scripture they earnestly
required the people to credit and to lay hold on the word of God,
and not upon man's devices and inventions; despising the
ordinances and institutions of the Romish antichrist, with all his
superstitions and rotten religion. And so continuing in the
torment of fire, they held up their hands, and called unto God
constantly so long as life did endure.

     This Potten's wife, in a night a little before her death,
being asleep in her bed, saw a bright burning fire, right up as a
pole, and on the side of the fire she thought there stood a number
of Queen Mary's friends looking on. Then being asleep, she seemed
to muse with herself whether her fire should burn so bright or no;
and indeed her suffering was not far unlike to her dream.

     This also I thought further to note, how these two being
always together in prison, the one which was Michael's wife seemed
to be nothing so ardent and zealous as Potten's wife was, although
(God be thanked) they did stoutly stand to the confession of the
truth both. But when the said Michael's wife came to the stake,
and saw nothing but present death before her, she much exceeded
the other in joy and comfort: albeit both of them did so joyfully
suffer, as it was marvelled at of those that knew them, and did
behold their end. And thus these two martyrs ended their lives
with great triumph: the Lord grant we may do the like. Amen.



333. JOHN MAUNDREL, WILLIAM COBERLEY, AND JOHN SPICER.

Three martyrs suffering at Salisbury

     After these two women of Ipswich, succeeded three men, which
were burnt the same month at one fire in Salisbury, who, in the
like quarrel with the others that went before them and led the
dance, spared not their bodies, to bring their souls to the
celestial felicity, whereof they were thoroughly assured in Christ
Jesus by his promises, as soon as the furious flames of fire had
put their bodies and souls asunder. Their names were, John Spicer,
freemason; William Coberley, tailor; John Manudrel, husbandman.

     First, John Maundrel, who was the son of Robert Maundrel of
Rowde, in the county of Wiltshire, farmer, was from his childhood
brought up in husbandry; and after he came to man's state, did
abide and dwell in a village called Buchampton, in the parish of
Keevil, within the county of Wiltshire aforesaid, where he had
wife and children, being of good name and fame. Which John
Maundrel, after that the Scripture was translated into English by
the faithful apostle of England, William Tyndale, became a
diligent hearer, and a fervent embracer of God's true religion, so
that he delighted in nothing so much as to hear and speak of God's
word, never being without the New Testament about him, although he
could not read himself. But when he came into any company that
could read, his book was always ready, having a very good memory,
so that he could recite by heart most places of the New Testament;
his conversation and living being very honest and charitable, as
his neighbours are able to testify.

     So it was, that in the days of King Henry the Eighth, at what
time Dr. Trigonion and Dr. Lee did visit abbeys, the said John
Maundrel was brought before Dr. Trigonion at an abbey called
Edington, within the county of Wiltshire aforesaid; where he was
accused that he had spoken against the holy water and holy bread,
and suchlike ceremonies; and for the same did wear a white sheet,
bearing a candle in his hand about the market, in the town of
Devizes, which is in the said county. Nevertheless, his fervency
did not abate, but by God's merciful assistance he took better
hold, as the sequel hereof will declare. For in the days of Queen
Mary, when popery was restored again, and God's true religion put
to silence, the said John Maundrel left his own house, and
departed into the county of Gloucester, and into the north part of
Wiltshire, wandering from one to another to such men as he knew
feared God, with whom as a servant to keep their cattle he there
did remain with John Bridges or some other at Kingswood; but after
a time he returned to his country, and there coming to the Vyes,
to a friend of his named Anthony Clee, had talk and conference
with him in a garden, of returning home to his house. And when the
other exhorted him by the words of Scripture, to fly from one city
to another, he replying again by the words of the Apocalypse, of
them that be fearful, &c., said that he needs must go home, and so
did: where he, with Spicer and Coberley, used at times to resort
and confer together. At length, upon the Sunday following, they
agreed together to go to the parish church called Keevil, where
the said Maundrel and the other two, seeing the parishioners in
the procession to follow and worship the idol there carried,
advertised them to leave the same, and to return to the living
God, namely, speaking to one Robert Barksdale, headman of the
parish; but he took no regard to their words.

     After this the vicar came into the pulpit, who there being
about to read his beadroll, and to pray for the souls in
purgatory; the said John Maundrel, speaking with an audible voice,
said, "That was the pope's pinfold," the other two affirming the
same. After which words, by commandment of the priest, they were
had to the stocks, where they remained till their service was
done, and then were brought before a justice of peace, and so the
next day carried to Salisbury all three, and presented before
Bishop Capon, and W. Geffrey being chancellor of the diocese; by
whom they were imprisoned, and oftentimes examined of their faith
in their houses, but seldom openly.

     And at the last examination these were the articles which the
chancellor alleged against them, being accompanied with the
sheriff of the shire, one Master St. John, and other popish
priests in the parish church of Fisherton Anger, demanding how
they did believe.

     They answered, "As Christian men should and ought to
believe:" and first they said, they believed in God the Father,
and in the Son, and in the Holy Ghost, the twelve articles of the
creed, the Holy Scripture from the first of Genesis to the last of
the Apocalypse.

     But that faith the chancellor would not allow. Wherefore he
apposed them in particular articles: first, Whether that they did
not believe that in the sacrament of the altar, (as he termed it,)
after the words of consecration spoken by the priest at mass,
there remained no substance of bread nor wine, but Christ's body,
flesh and blood, as he was born of the Virgin Mary? Whereunto they
answered negatively, saying that the popish mass was abominable
idolatry, and injurious to the blood of Christ; but confessing
that in a faithful congregation, receiving the sacrament of
Christ's body and blood, being duly ministered according to
Christ's institution, Christ's body and blood are spiritually
received of the faithful believer.

     Also, being asked whether the pope was supreme head of the
church, and Christ's vicar on earth; they answered negatively,
saying, that the bishop of Rome doth usurp over emperors and
kings, being antichrist, and God's enemy.

     The chancellor said, "Will you have the church without head?
"They answered, "Christ was Head of his church, and, under Christ,
the queen's Majesty." "What," said the chancellor, "a woman head
of the church?" "Yea," said they, "within her Grace's dominions."

     Also, whether the souls in purgatory were delivered by the
pope's pardons, and the suffrages of the church. They said, they
believed faithfully the blood of Christ had purged their sins, and
the sins of them that were saved, unto the end of the world, so
that they nothing feared the pope's purgatory, nor esteemed his
pardons.

     Also, whether images were necessary to be in the churches, as
laymen's books, and saints to be prayed unto and worshipped. They
answered negatively; John Maundrel adding that wooden images were
good to roast a shoulder of mutton, but evil in the church;
whereby idolatry was committed.

     Those articles thus answered, (for their articles were one,
and their answers in manner like,) the chancellor read their
condemnation, and so delivered them to the sheriff: Then spake
John Spicer, saying; "O Master Sheriff, now must you be their
butcher, that you may be guilty also with them of innocent blood
before the Lord." This was the twenty-hird day of March, anno
1556; and the twenty-fourth day of the same month they were
carried out of the common gaol to a place betwixt Salisbury and
Wilton, where were two posts set for them to be burnt at: which
men coming to the place, kneeled down, and made their prayers
secretly together; and then, being disclothed to their shirts,
John Maundrel spake with a loud voice, "Not for all Salisbury;"
which words men judged to be an answer to the sheriff, which
offered him the queen's pardon if he would recant. And after that
in like manner spake John Spicer, saying, "This is the joyfullest
day that ever I saw." Thus were they three burnt at two stakes;
where most constantly they gave their bodies to the fire, and
their souls to the Lord, for testimony of his truth.

     As touching William Coberley, this moreover is to be noted,
that his wife also, called Alice, being apprehended, was in the
keeper's house the same time detained, while her husband was in
prison: where the keeper's wife, named Agnes Penicote, had
secretly heated a key firehot, and laid it in the grass in the
backside. So speaking to Alice Coberly to fetch her the key in all
haste, the said Alice went with speed to bring the key, and so
taking up the key in haste, did piteously burn her hand. Whereupon
she, crying out at the sudden burning of hand, "Ah! thou drab,"
quoth the other, "thou that cant not abide the burning of the key,
how wilt thou be able to abide burning thy whole body?" and so she
afterward revoked. But to return again to the story of Coberley,
who, being somewhat learned, and being at the stake, was somewhat
long a-burning as the wind stood: after his body was scorched with
the fire, and his left arm drawn and taken from him by the
violence of the fire, the flesh being burnt to the white bone, at
length he stooped over the chain, and with the right hand, being
somewhat starkened, knocked upon his breast softly, the blood and
matter issuing out of his mouth. Afterward, when they all thought
he had been dead, suddenly he rose right up with his body again.
And thus much concerning these three Salisbury martyrs.



334.  ROBERT DRAKES, WILLIAM TYMS, RICHARD SPURGE, THOMAS SPURGE,
JOHN CAVEL, GEORGE AMBROSE

Illustration: The Six martyrs at Their Execution

Ornamental capital  ABOUT the 23d day of April, A. D. 1556, were
burned in Smithfield at one fire, these six constant martyrs of
Christ, suffering for the profession of the gospel, namely, Robert
Drakes, minister; William Tyms, curate; Richard Spurge, shearman;
Thomas Spurge, fuller; John Cavel, weaver; George Ambrose, fuller.

     They were all of Essex, and so of the diocese of London, and
were sent up, some by the Lord Riche, and some by others at sundry
times, unto Stephen Gardiner, bishop of Winchester, then lord
chancellor of England, about the twenty-second day of March, anno
1555; who, after small examination, sent them, some unto the
King's Bench, and others unto the Marshalsea, where they remained
almost all the whole year, until the death of the said bishop of
Winchester; and had during that time nothing said unto them.
Whereupon, after that Dr. Heath, archbishop of York, was chosen to
the office of lord chancellorship, four of these persecuted
brethren, being now weary of this their long imprisonment, made
their supplication unto the said Dr. Heath, requiring his favour
and aid for their deliverance: the copy whereof ensueth.

     "May it please your honourable good Lordship, for the love of
God to tender the humble suit of your Lordship's poor orators,
whose names are subscribed, which have lain in great misery in the
Marshalsea by the space of ten months and more, at the commandment
of the late lord chancellor, to their utter undoing, with their
wives and children. In consideration whereof, your Lordship's said
orators do most humbly pray and beseech your good Lordship to
suffer them to be brought before your Honour; and there, if any
man of good conscience can lay any thing to our charge, we trust
either to declare our innocency against their accusations, or if
otherwise their accusations can be proved true and we faulty, we
are ready (God helping us) with our condign punishments to satisfy
the law according to your wise judgment, as we hope, full of
fatherly mercy toward us and all men, according to your godly
office; in the which we pray for your godly success to the good
pleasure of God. Amen."

     This supplication was sent (as is said) and subscribed with
the names of these four under following:-- Richard Spurge, Thomas
Spurge, George Ambrose, John Cavel.

     Upon the receipt and sight hereof, it was not long after, but
Sir Richard Read, knight, then one of the officers of the court of
the chancery, the sixteenth day of January, was sent unto the
Marshalsea to examine the said four prisoners; and therefore
beginning first with Richard Spurge upon certain demands, received
his answers thereunto: the effect whereof was, that he with others
were complained upon by the parson of Bocking unto the Lord Riche,
for that they came not unto their parish church of Bocking, where
they inhabited; and thereupon was by the said Lord Riche sent unto
the late chancellor, about the twenty-second day of March last
past, viz. anno 1555.

     And further, he said, that he came not to the church since
the first alteration of the English service into Latin (Christmas
day then a twelvemonth only excepted); and that, because he
misliked both the same and the mass also, as not consonant and
agreeing with God's holy word.

     Moreover, he required that he might not be any more examined
upon the matter, unless it pleased the lord chancellor that then
was, to know his fault therein, which to him he would willingly
utter.

     Thomas Spurge being then next examined, made the same answer
in effect that the other had done; confessing, that he absented
himself from the church, because the word of God was not there
truly taught, nor the sacraments of Christ duly ministered in such
sort as was prescribed by the same word. And being further
examined of his belief concerning the sacrament of the altar, he
said that if any could accuse him thereof, he would then make
answer as God had given him knowledge therein.

     The like answer made George Ambrose, adding moreover, that
after he had read the late bishop of Winchester's book, entitled,
De Vera Obedientia, with Bonner's preface thereunto annexed,
inveighing (both) against the authority of the bishop of Rome, he
did much less set by their doings than before.

     John Cavel, agreeing in other matters with them, answered,
that the cause why he did forbear the coming to the church was,
that the parson there had preached two contrary doctrines. For
first, in a sermon that he made at the queen's first entry to the
crown, he did exhort the people to believe the gospel; for it was
the truth, and if they did not believe it, they should be damned.
But in a second sermon, he preached that the Testament was false
in forty places; which contrariety in him was a cause amongst
others of his absenting from the church.

     About the fourth day of March next after, Robert Drakes also
was examined, who was parson of Thundersley in Essex, and had
there remained the space of three years. He was first made deacon
by Dr. Taylor of Hadley, at the commandment of Dr. Cranmer, late
archbishop of Canterbury. And within one year after, (which was
the third year of King Edward,) he was by the said archbishop and
Dr. Ridley, bishop of London, admitted minister of God's holy word
and sacraments, not after the order then in force, but after such
order as was after established; and was presented unto the said
benefice of Thundersley by the Lord Riche, at the suit of Master
Causton and Master Treheron; and now, notwithstanding, was sent up
by the said Lord Riche, with the others before mentioned: and at
his coming to the bishop of Winchester, was by him demanded
whether he would conform himself like a subject to the laws of
this realm then in force. To the which he said he would abide all
laws that stood with the laws of God; and thereupon was committed
to prison, where he and the rest abovenamed did remain ever since.

     Now remaineth likewise to declare the examination of William
Tyms, deacon and curate of Hockley in Essex. But before I come to
his examination, first here is to be opened and set forth the
order and manner of his trouble, how and by whom he was first
apprehended in Essex, and from thence sent up to London; the story
whereof followeth in this manner.

     "There were at Hockley in Queen Mary's days two sermons
preached in the woods, the which woods were appertaining to Master
Tyrrel; and the name of the one wood was called Plumborough-wood,
and the other Beaches-wood: and there was at the same sermons an
honest man and his wife with him, whose name was John Gye, the
which Gye was Master Tyrrel's servant, and did dwell under him,
being his herd at a farm of his called Plumborough. Shortly after,
it was known to Master Tyrrel, how that his woods were polluted
with sermons, the which he did take very evil, and much matter did
arise about it, as an unlawful assembly; the which was laid to
John Gye's charge, because he did not disclose that unlawful act
to his master, being then in the commission of peace, appointed at
that time to keep down the gospel; the which he did to the
uttermost, as it may appear in many of his acts. Good God, give
him repentance, if it be thy will!

     "Shortly after it pleased Master Tyrrel to come to Hockley,
to sift out this matter, and to know who was at these preachings.
Well, there were found many faulty; for it is supposed there were
a hundred persons at the least. So it pleased Master Tyrrel to
begin first with John Gye, and asked him where that naughty fellow
was, that served their parish, one Tyms; 'for it is told me,' said
he, 'that he is the cause to bring these naughty fellows into the
country. Therefore I charge thee, Gye, to fetch me this naughty
fellow Tyms, for thou knowest where he is.' 'No,' said Gye, 'I do
not know.' So in no wise could he make him fetch him.

     "Then stepped forth another of Master Tyrrel's men, willing
to show his master pleasure, whose name was Richard Sheriff, and
said to his master, 'Sir, I know where he is.' 'Well,' said Master
Tyrrel, 'go to the constables and charge them to bring him to me.'

     "So this Sheriff being diligent, made sure work, and had him
brought before his master with the constables, whose names be
these, Edward Hedge and John James.

     "So when he came before the said Master Tyrrel, then Master
Tyrrel commanded all men to depart; and it was wisely done, for he
was not able to open his mouth against Tyms without reproach; and
there he kept him about three hours. But there were some that
listened at the walls, and heard Master Tyrrel say thus to Tyms

     "'Methinketh,' said Tyrrel, 'that when I see the blessed rood
it maketh me think of God.'

     "'Why sir,' said Tyms, 'if an idol that is made with man's
hands doth make you remember God, how much more ought the
creatures of God, as man being his workmanship, or the grass, or
the trees that bring forth fruit, make you remember God! '

     "So Master Tyrrel ended his talk with Tyms it should seem in
a heat, for he burst out and called him traitorly knave.

     "'Why sir,' said Tyms, 'in King Edward's days you did affirm
the truth that I do now.'

     "'Affirm? 'quoth Tyrrel; 'nay, by God's body, I never thought
it with my heart.'

     "'Well,' said Tyms, 'then I pray you, Master Tyrrel, bear
with me; for I have been a traitor but a while, but you have been
a traitor six years.'

     "After this, Tyms was sent to London to the bishop, and from
him to the bishop of Winchester, and so from him to the King's
Bench; and then was Master Tyrrel's rage ceased with them that
were in the woods at the sermons. So Master Tyrrel took away Gye's
coat, and gave it to John Traiford; and sent him to St. Osyth's to
see good rule kept there.

     "When Tyms came before the bishop of London, there was at
that time the bishop of Bath, and there was William Tyms examined
of his faith before them both. So mightily God wrought with this
true-hearted man, that he had wherewith to answer them both; for
the constables did say that brought him before the bishop, that
they never heard the like. Then the bishop (as though he would
have had Tyms to turn from the truth) said to the constables, 'I
pray you,' said he, 'give him good counsel, that he may turn from
his error.' 'My Lord,' said the constables, 'he is at a point, for
he will not turn.'

     "Then both the bishops waxed weary of him, for he had
troubled them about six or seven hours. Then the bishops began to
pity Tyms' case, and to flatter him, saying, 'Ah! good fellow,'
said they, 'thou art bold, and thou hast a good fresh spirit; we
would thou hadst learning to thy spirit.' 'I thank you, my lords,'
said Tyms, 'and both you be learned, and I would you had a good
spirit your learning.' So thus they broke up, and sent Tyms to the
bishop of Winchester, and there were Edward Hedge and John James
the constables afore-named discharged, and Tyms was commanded to
the King's Bench, where he was mightily strengthened with the good
men that he found there."

     And thus hitherto ye have heard, first upon what occasion
this William Tyms was apprehended, how he was entreated of Master
Tyrrel the justice, and by him sent up to the ordinary of the
diocese, which was Bishop Bonner; who, after certain talk and
debating he had with the said Tyms, at length directed him to the
bishop of Winchester, being then. lord chancellor, and yet living,
and so was commanded by him upon the same to the King's Bench.

     Here by the way is to be understood, that Tyms, as he was but
a deacon, so he was but simply, or at least not priestly,
apparelled, forasmuch as he went not in a gown, but in a coat; and
his hosen were of two colours, the upper part white, and the
nether stocks of sheep's russet. Whereupon the proud prelate,
sending for him to come before him, and seeing his simple attire,
began to mock him, saying, "Ah, sirrah! are you a deacon?" "Yes,
my Lord, that I am," quoth Tyms. "So methinketh," said the bishop,
"ye are decked like a deacon." "My Lord," said Tyms, "my vesture
doth not so much vary from a deacon; but methinketh your apparel
doth as much vary from an apostle."

     So then there spake one of the bishop's gentlemen: "My Lord,"
said he in mockage, "give him a chair, a toast and drink, and he
will be lusty." But the bishop bade, have him away, and commanded
him to come before him again the next day at an hour appointed.

     But Winchester, for lack of leisure, or because of sickness
growing upon him, or for what cause else I know not, either would
not, or could not attend unto him, but returned him again to his
ordinary bishop from whence he came. So William Tyms, being put
off again to Bishop Bonner, was placed together and coupled with
the other five martyrs above named, and with them brought together
to public examination before the bishop the twenty-first day of
March, first in the bishop's palace of London, where the said
bishop after his accustomed manner proceeding against them,
inquired of them their faith upon the sacrament of the altar. To
whom they answered, that the body of Christ was not in the
sacrament of the altar really and corporally, after the words of
consecration spoken by the priest: of the which opinion they had
been of long time, some later, some sooner, even as God of his
mercy did call them unto the knowledge of his gospel.

     Then the bishop's chaplains began to reason with them, but
with no great authorities either of the Scriptures, or of the
ancient fathers, ye may be sure, as other their large conferences
with the learned do already declare.

Another examination of Tyms and Drakes, and the rest, before the
bishop of London.

     "The twenty-third day of the same month next after, the
bishop sent again for Tyms and Drakes, and ex officio did object
unto them certain articles, the sum and manner whereof were the
same which before were objected to Whittle, Greene, Tudson, Went,
Brown, Elizabeth Foster, Joan Lashford: which see before. And the
twenty-sixth day of the same month, he sent for the other four,
ministering unto them also the same general articles: unto the
which they all in effect answered in matters touching their faith,
as did the said Bartlet Greene and the rest.

     "Other appearings they had, as the bishop's common manner of
proceeding was, more (as I have often said) for order and form of
law, than for any zeal of justice. But in conclusion, the twenty-
eighth day of this month of March, William Tyms, and Robert
Drakes, with the other four above named, were brought to the open
consistory in Paul's, before the said bishop of London, to be
condemned for heresy.

     "The bishop first began in this or like sort: 'Tyms,' quoth
he, 'I will begin with thee first, for thou art and hast been the
ringleader of these thy companions; thou hast taught them
heresies, and confirmed them in their erroneous opinions, and hast
endeavoured, as much as in thee lieth, to make them like unto
thyself. If thy fault had not tended to the hurt of others, I
would then have used thee more charitably, and not have brought
thee to this open rebuke. I would, according to the rule of Christ
in Matt. xviii., have told thee thy fault between me and thee; if
thou wouldst not have heard me, I would not so have left thee, but
I, with two or three others, would have exhorted thee; and if that
would not have served, then would I have told the church, &c. But
for that thy fault is open and manifest to the world, and thou
thyself remainest stout in thine error, this charitable dealing is
not to be extended towards thee: I have therefore thought good to
proceed by another rule, whereof St. Paul speaketh, Such as sin,
rebuke them openly, that others may fear. For this cause art thou
brought before me in the face of this people, to receive judgment
according to thy deserts. Let me see what thou canst say, why I
should not proceed against thee as thine ordinary.'

     "'My Lord,' quoth Tyms, 'will you now give me leave to
speak?' 'Yea,' quoth the bishop. Then,' said Tyms, 'my Lord, I
marvel that you will begin with a lie. You call me the ringleader
and teacher of this company; but how untruly you have said, shall
shortly appear: for there is none of all these my brethren, which
are brought hither as prisoners, but when they were at liberty and
out of prison, they dissented from you and your doings, as much as
they do at this present; and for that cause they are now
prisoners. So it is evident, that they learned not their religion
in prison. And as for me, I never knew them, until such time as I
by your commandment was prisoner with them: how could I then be
their ringleader and teacher? So that all the world may see how
untruly you have spoken. And as for my fault which you make so
grievous, whatsoever you judge of me, I am well assured that I
hold none other religion than Christ preached, the apostles
witnessed, the primitive church received, and now of late the
apostolical and evangelical preachers of this realm have
faithfully taught; for the which you have cruelly burned them, and
now you seek our blood also. Proceed on hardly by what rule you
will, I force not; I do not refuse you for my ordinary.'

     "'Then,' said the bishop, 'I perceive thou wilt not be
counted their ringleader. How sayest thou, wilt thou submit
thyself to the catholic church, as an obedient child? In so doing
thou shalt be received and do well enough: otherwise thou shalt
have judgment as a heretic.'

     "Then one of the prisoners (whose name is not certainly 
known) said, 'My Lord! you are no upright judge, for you judge
after your own lust. But if you will judge us according to the
holy Testament of Christ, which is the word of truth, we will
accord to your judgment; for unto that word we wholly submit
ourselves. But as for your judgment without the truth, God shall
condemn.' And this prisoner was very earnestly in hand with the
bishop, that they might be judged by the word of God. With this
the bishop was offended, calling him busy knave, and commanded him
to hold his tongue; or else he should be had away to a place of
smaller ease.

     "Then Tyms answered and said, 'My Lord, I doubt not but I am
of the catholic church, whatsoever you judge of me. But as for
your church, you have before this day renounced it, and by
corporal oath promised never to consent to the same. Contrary to
the which you have received into this realm the pope's authority,
and therefore you are falsely perjured and forsworn, all the sort
of you. Besides this, you have both spoken and written very
earnestly against that usurped power, and now you do burn men that
will not acknowledge the pope to be supreme head.'

     "'Have I?' quoth the bishop; 'where have I written any thing
against the Church of Rome?'

     "'My Lord,' quoth Tyms, 'the bishop of Winchester wrote a
very learned oration, entituled, De Vera Obedientia, which
containeth worthy matter against the Romish authority. Unto the
which book you made a preface, inveighing against the bishop of
Rome, reproving his tyranny and falsehood, calling his power false
and pretended. The book is extant, and you cannot deny it.'

     "Then was the bishop somewhat abashed, and looking upon such
as were present, spake very gently, saying, 'Lo! here is goodly
matter indeed. My Lord of Winchester, being a great learned man,
did write a book against the supremacy of the pope's Holiness, and
I also did write a preface before the same book, tending to the
same effect. And thus did we, because of the perilous world that
then was: for then was it made treason by the laws of this realm
to maintain the pope's authority, and great danger it was to be
suspected a favourer of the see of Rome; and therefore fear
compelled us to bear with the time, for otherwise there had been
no way but one. You know when any uttered his conscience in
maintaining the pope's authority, he suffered death for it.' And
then turning his tale unto Tyms, he said,'But since that time,
even since the coming in of the queen's Majesty, when we might be
bold to speak our conscience, we have acknowledged our faults, and
my Lord of Winchester himself shamed not to recant the same at
Paul's Cross. And also thou thyself seest that I stand not in it,
but willingly have submitted myself. Do thou also as we have
done.'

     "'My Lord,' quoth Tyms, 'that which you have written against
the supremacy of the pope, may be well approved by the Scriptures.
But that which you now do, is against the word of God, as I can
well prove.'

     "Then another (I suppose it was Dr. Cooke) said, Tyms, I pray
thee let me talk with thee a little, for I think we two are
learned alike. Thou speakest much of the Scripture, and yet
understandest it not. I will tell thee to whom thou mayest be
compared. Thou art like to one which intending to go on hunting,
riseth up early in the morning, taketh his hounds, and forth he
goeth, up to the hills, and down into the valleys; he passeth over
the fields, over hedge and ditch; he searcheth the woods and
thickets: thus laboureth he all the whole day, without finding any
game. At night, home he cometh, weary of his travail, not having
caught any thing at all: and thus fareth it by thee. Thou
labourest in reading of the Scriptures; thou takest the letter,
but the meaning thou knowest not; and thus thy reading is as
unprofitable unto thee, as hunting was unto the man I spake of
even now.'

     "'Sir,' quoth Tyms, 'you have not well applied your
similitude; for I praise God, I have not read the Scriptures
unprofitably: but God, I thank him, hath revealed unto me so much
as I doubt not is sufficient for my salvation.'

     "Then said the bishop, 'You brag much of knowledge, and yet
you know nothing: you speak much of Scripture, and you know not
what Scripture is. I pray thee tell me; how knowest thou that
thing to be the word of God, which thou tallest Scripture?'

     "To this answered Robert Drakes, that he did know it to be
the word of God, for that it doth show unto men their salvation in
Christ; and doth revoke and call back all men from wicked life,
unto a pure and undefiled conversation.

     "The bishop replied, that the heathen writers have taught
precepts of good living, as well as the Scripture, and yet their
writings are not esteemed to be God's word.

     "To this answered Tyms, saying, 'The Old Testament beareth
witness of those things which are written in the New, for,' quoth
he, 'there is nothing taught in the New Testament, but it was
fore-showed in the law and prophets.'

     "I will deny all,' quoth the bishop, 'I will deny all; what
sayest thou then?' Then Robert Drakes alleged a sentence in Latin
out of the prophet Isaiah, in the fifty-ninth chapter of his
prophecy, My. Spirit which is in thee, and my words which I have
put in thy mouth, shall not depart out of the mouth of thy seed,
nor out of the mouth of the seed of thy seed, from henceforth even
for ever; meaning thereby to prove, that he which had the Spirit
of God, could thereby discern and judge truly which was God's
word. But before he could explicate his mind, he was interrupted
by the bishop, who spake unto Dr. Pendleton, saying, 'Master
Doctor, I pray you say somewhat unto these folks that may do them
some good.' Then Dr. Pendleton, as he leaned near unto the bishop,
covered his face with both his hands, to the end he might the more
quietly devise what to say; but other talk was presently
ministered, so that for that time he said nothing."

     And thus much William Alsbury, witness hereof, being present
thereat, so far as he heard, hath faithfully recorded and
reported. What more was spoken and there said, (for they made not
yet an end a good while after,) because he departed then out of
the house, he doth not know, nor did hear.

     Then the bishop, after this and such-like communication thus
passed between them, proceeding at length in form of law, caused
both his articles and answers to the same, there and then to be
openly read: the sum of which his confession recorded and left by
his own hand-writing, tended to this effect as followeth:--

     "First, I did truly confess and believe, that I was baptized
into the true catholic church of Christ; for when I was baptized,
there was the element and the word of God, according to Christ's
institution. And my godfathers and godmothers did promise for me,
that I should forsake the devil, and all his works, and that I
should keep God's commandments, and believe all the articles of
the Christian faith; the which I do believe at this day, and with
God's help I trust to do while I live; for it was not the
wickedness of the minister that made the sacrament of none effect,
&c.

     "Item, I confessed two sacraments, and but two in Christ's
true church; that is, the sacrament of baptism, and the sacrament
of the body and blood of Christ; and that Christ is present with
his sacraments, as it pleaseth him.

     "Item, I confessed that Christ hath a visible church, wherein
the word of God is truly preached, and the sacraments truly
ministered.

     "Item, I confessed the see of Rome to be as the late bishop
of Winchester hath written in his book, De Vera Obedientia, to the
which I said unto the bishop of London, that he had made a godly
preface; and also John Bale hath plainly declared in his book,
called 'The Image of both Churches,' even so much as I believe
thereof.

     "Item, I confessed the mass to be blasphemy to Christ's death
and passion.

     "Item, I confessed that in the sacrament of the altar Christ
is not present either spiritually or corporally; but, as they use
it, it is an abominable idol.

     "Last of all, I confessed the bishop of London to be mine
ordinary."

The condemnation of Tyms, Drakes, Spurge, and three others.

AFTER this the bishop, falling to entreating and persuasions
earnestly exhorted Tyms to revoke his heresies, (as he termed
them,) and to reform himself unto the church of Rome, and not to
stick so much to the literal sense of the Scriptures, but to use
the interpretation of the old fathers. To the which he answered,
"I will not reform myself thereunto. And I thank God for this day;
for I trust he will turn your cursings into blessings."

     And furthermore, asking this question, Tyms said, "And what
have you to maintain the real presence of Christ in the sacrament,
but only the bare letter?" "We have," quoth the bishop, "the
catholic church." "No," said Tyms, "you have the popish church of
Rome for you, for which you be perjured and forsworn. And the see
of Rome is the see of antichrist; and therefore to that church

     I will not conform myself, nor once consent unto it."

     Then the bishop, seeing his constant boldness to be
unmovable, proceeding to his condemnation, pronounced the sentence
definitive upon him, and gave him over to the secular power.

     After calling for Robert Drakes, he used towards him the like
manner of exhortation that he did before. To whom Drakes said, "As
for your Church of Rome, I utterly defy and deny it, with all the
works thereof, even as I deny the devil and all his works."

     The bishop then using his accustomed order of law, with his
like exhortations, at last gave him the like blessing that Tyms
had, and so charged the sheriff with him.

     Thomas Spurge, being next demanded if he would return to the
catholic church, said as followeth: "As for your Church of Rome, I 
do utterly deny it: but to the true catholic church I am content
to return, and continue in the same, whereof I believe the Church
of Rome to be no part or member."

     Then in fine, calling the rest in their courses, and upon the
like demands receiving the like answers, the said bishop gave unto
each of them their several judgments, and so ridding his bloody
hands, committed them unto the custody of the sheriffs of London,
who sent them unto Newgate, whither they went all most joyfully,
abiding there the Lord's good time, wherein they should seal this
their faith with the shedding of their blood; which they most
stoutly and willingly performed the fourteenth day of April, as
before is mentioned.

LETTERS OF WILLIAM TYMS.

To his faithful sister in the Lord, parishioner in the town of
Hockley, named Agnes Glascock.

     "The grace, mercy, and peace of God our Father through Jesus
Christ our Lord and only Saviour,with the sweet comfort of his
holy and mighty Spirit, to the performance of his will, to your
everlasting comfort, be with you, my dear sister Glascock, both
now and evermore. Amen.

     "My most dear and entirely beloved sister, yea, mother I may
rightly well call you, for the motherly care which you have always
had for me, I have me most heartily commended unto you, giving God
most hearty thanks for you, that he hath given you so loving a
heart to Christ's poor gospel, and his poor afflicted flock for
the same: and as you have full godly begun, so I beseech God to
give you power to go forward in the same, and never more to look
back, fearing neither fire, neither sword; and then I warrant you,
you have not far to run.

     "And now, my dear heart! remember well what I have taught you
when I was present with you, and also written being absent, and no
doubt we shall shortly meet again with a most joyful meeting. I go
upon Friday next to the bishop of London's coal-house, which is
the twentieth day of March, where I think it will be hard for any
of my friends to speak with me. Howbeit I trust I shall not long
tarry there, but shortly after be carried up after my dear
brethren and sisters, which are gone before me into heaven in a
fiery chariot: therefore now I take my leave of you, till we meet
in heaven; and hie you after! I have tarried a great while for
you, and seeing you be so long a making ready, I will tarry no
longer for you. You shall find me, merrily singing, Holy, holy,
holy, Lord God of sabaoth, at my journey's end. Therefore now, my
dear heart! make good haste, a,.d loiter not by the way, lest
night take you, and so ye be shut out of the gate with the foolish
virgins. And now, my sister, in witness that I have taught you
nothing but the truth, here I write my name with my blood for a
testimonial unto you, that I will seal the simple doctrine which I
have taught you, with the rest. And thus fare you well: and God
defend you from antichrist, and all his ministers, the false
priests. Amen."

     These words following were written with his own blood:
"Continue in prayer.
Ask in faith
And obtain your desire

     By me,William Tyms, in the King's Bench for the gospel of
Christ."

Another letter, wherein he doth comfort his sister Glascock, being
in great sorrow and repentance for going to the mass.

     "God be merciful unto you, pardon and forgive all your sins,
and send you faith to believe the same, that you may be partaker
of his heavenly kingdom. Amen.

     "My dear sister, I have me most heartily commended unto you:
and as I have lamented your falling from God, by being partaker
with that idolatrous priest; so have I, since I heard of your
earnest repentance, very much rejoiced, and also praised Almighty
God for his mercy showed unto you, in that he hath not left you to
yourself, but since your denial, he hath showed his mercy on you,
by looking back on you as he did on Peter, and so caused you to
repent as Peter did, and bitterly to weep for your sins: whereas
if God had left you to yourself, you had run forward from one evil
to another, till at length your heart should either have been
hardened, or else you should have despaired of the mercy of God.
And seeing that God hath been so merciful unto you as he hath
been, be you not unthankful unto him for the same. For I certify
you that your sorrowful heart that you have had, doth declare unto
me that God hath pardoned and forgiven all your sins for the
blood-shedding of that immaculate Lamb, Jesus Christ our Lord and
Saviour.

     "Therefore as Peter, after the time that Christ had forgiven
him his sin, did boldly confess Christ before all his enemies;
even so, my dear heart in the Lord, seeing that God hath so
mercifully pardoned and forgiven you your sins, now cleave unto
him and be at defiance with his enemies the papists: and as they
do bear witness with their father the devil, by going to the
church, and shedding the innocent blood of all those that will not
go with them; even so do you bear witness with Christ, by not
coming there: for all those that do go thither shall be partakers
of their brethren's blood, that is shed for the testimony of
Christ, except they repent and amend; which grace that they may so
do, I beseech the eternal God for his Christ's sake, if it be his
good will, to give them in his good time. And the same good God
that hath been so merciful unto you to call you to repentance, him
I beseech to keep you in his fear and love, that you may have
always affiance in him, and evermore seek his honour and glory, to
your everlasting comfort in Christ. Amen. Thus fare you well.

     "From the King's Bench this 28th of August. "By me,

     WILLIAM TYMS."

Another letter to certain godly yeomen of his parish, followers of
the gospel.

     "Grace, mercy, and peace from God the Father, through our
Lord Jesus Christ, be with you both now and evermore. Amen.

     "Dear sisters, I have me most heartily commended unto you,
thanking you for the great kindness showed unto me in this time of
mine imprisonment, and not only unto me, but also unto my poor
wife and children; and also for the great kindness that you show
unto all the living saints that be dispersed abroad, and are fain
to hide their heads for fear of this cruel persecution.

     "Dear sisters, when I do remember your constancy in Christ, I
call to remembrance the constancy of divers godly women, as
Susannah, Judith, Esther, and the good wife of Nabal, that through 
her godly conditions saved both her husband's life, and all her
household, when David had thought to have slain him for his
churlish answer that he sent him. Also I do remember Rahab, that
lodged the Lord's spies, how God preserved her and her whole
household for her faithfulness that she bare to God's people. So I
do believe that when the Lord shall send his angel to destroy
these idolatrous Egyptians here in England, and shall find the
blood of the Lamb sprinkled on the door-post of your hearts, he
will go by, and not hurt you, but spare your whole households for
your sakes. Also I do remember Mary Magdalene, how faithful she
was; for she was the first that preached the resurrection of
Christ. Remember the blessed martyr Anne Askew in our time, and
follow her example of constancy. And for the love of God take heed
that in no case you do consent to idolatry, but stand fast to the
Lord, as the good woman did that had her seven sons put to death
before her face, and she always comforting them; yea, and last of
all suffered death herself, for the testimony of her God, which is
the living God. Thus I beseech God to send you grace and strength
to stand fast to the Lord, as she did, and then you shall be sure
of the same kingdom that she is sure of; to the which kingdom I
pray God bring both you and me. Amen.

     "By me, WILLIAM TYMS, prisoner in the King's Bench."

Another letter to his friends in Hockley.

     "The grace of God the Father, through the merits of his dear
Son Jesus, our Lord and only Saviour, with the continual aid of
his holy and mighty Spirit, to the performance of his will, to our
everlasting comfort, be with you, my dear brethren, both now and
evermore. Amen.

     "My dearly beloved, I beseech God to reward the great
goodness that you have showed unto me, sevenfold into your bosoms;
and as you have always had a most godly love unto his word, even
so I beseech him to give you grace to love your own souls; and
then I trust you will flee from all those things that should
displease our good and merciful God, and hate and abhor all the
company of those that would have you to worship God any otherwise
than is contained in his holy word. And beware of those masters of
idolatry; that is, these papistical priests. My dear brethren, for
the tender mercy of God, remember well what I have said unto you,
and also written, the which I am now ready to seal with my blood.
I praise God that ever I lived to see the day, and blessed be my
good and merciful God, that ever he gave me a body to glorify his
name. And, dear hearts! I do now write unto you for none other
cause, but to put you in remembrance, that I have not forgotten
you, to the end that I would not have you forget me, but to
remember well what I have simply by word of and writing taught
you; the which although it were most simply done, yet truly, as
your own conscience beareth me record: and therefore in any case
take good heed that you do not that thing which your own
conscience doth condemn. Therefore come out of Sodom, and go to
heaven-ward with the servants and martyrs of God, lest you be
partakers of the vengeance of God that is coming upon this wicked
nation, from the which the Lord God defend you, and send us a
joyful meeting in the kingdom of heaven; unto the which God bring
you all, Amen. Thus now I take my leave of you for ever in this
world, except I be burned amongst you, which thing is uncertain
unto me, as yet.

     "By me your poorest and most unworthy brother in Christ, W.
Tyms, in Newgate, the twelfth day of April, condemned to die for
Christ's verity."

Another letter, giving thanks to his parishioners, for their
charity showed to his wife, being brought to bed of a child in his
captivity.

     "The everlasting peace of our dear Lord and only Saviour
Jesus Christ, with the sweet comfort of his holy and mighty
Spirit, to the increase of your faith, to the performance of his
will, and to your eternal comfort in the everlasting kingdom of
heaven, be with you, my dear brethren and sisters, both now and
ever, Amen.

     "My most dear brethren and sisters in our Lord and Saviour
Jesus Christ! I have me most heartily commended unto you, with
hearty thanks for all the great liberality that you have showed
unto me, and especially now in this time of my necessity, when
that God hath sent my poor wife a child in my captivity; which is
no little care to me, so to provide, that I might keep both the
child and my wife from the antichristian church: the which thing,
I thank my good God, through his most gracious providence, I have
yet done, though it be (as ye know) great charge, not to me, but
to the congregation of God: and it grieveth me that I have been so
chargeable to them as I have been, and specially you, my dear
brethren, I being so unworthy a member as I have been, and also of
so small acquaintance; but such is the merciful goodness of God,
so to move your hearts with charity towards me. And as he hath
moved your hearts so to do, even so I beseech God to give you
power to forsake and refuse all things which be displeasant in his
sight, and to do all things which be requisite to a Christian; and
send you grace to go forwards in the same as you have godly begun,
neither fearing fire nor sword. And my most dear hearts! remember
well the simple plain doctrine the which I have taught you, and
also written unto you, which was the truth; and for a testimony of
the same, I trust that you shall shortly hear, or else see, that I
will seal the same with my blood. And in the mean time I desire
you all to remember me in your prayers, as I know you do, and as
with God's help I will do for you, that God, for his dear Son
Christ's sake, will so finish the days of our pilgrimage, that we
may rest together with Abraham, Isaac, and Jacob, in the
everlasting kingdom of heaven; to the which I beseech the eternal
God for his Christ's sake to bring both you and all yours. Amen.

     "By me,

     WILLIAM TYMS."

Another letter to his sister Colfox and Agnes Glascock.

     "Grace and peace from God the Father of all mercy, through
the merits of our dear Saviour Jesus Christ, be perceived and felt
in the hearts of you, my dearly beloved sisters in the Lord, by
the mighty working of the Holy Ghost the Comforter, both now and
evermore. Amen.

     "My most dear and entirely beloved sisters in the Lord, after
my most hearty commendations, according to my most bounden duty, I
do as I am accustomed, or at least bound to do; that is, I give
you warning of your enemies, which be the papists: and take good
heed to them, for they serve a crafty master: yea, and, as St.
Peter saith, he sleepeth not, but goeth about like a roaring lion,
seeking whom he may devour. For your old familiar friends, or
worldly companions, when they see that you will not run to the
idol's temple with them, it will seem a strange thing unto them,
that ye run not to the same excess of riot, as St. Peter saith;
and therefore they will speak evil of you, rail on you, and
persecute you.

     "But, my dear sisters, let it not trouble you, for it is but
to try you, and let it not seem a strange thing unto you. But when
they do so, remember wherefore it is, and for whose sake; even
because you will not forsake God as they do. For the hatred they
bear you, is for the word of God, and then it is God's cause, and
I tell you he will revenge it. And therefore if ye be railed on,
and troubled for his sake, think yourselves most happy: for if you
suffer with the patriarchs, prophets, and apostles, then shall ye
be sure to be partakers of the same joy that they are in. Yea, you
have heard by the word of God, how cruelly the tyrants always have
persecuted the true members of Christ, as he himself hath promised
that they shall do unto the end of the world.

     "By the way I will bring to your remembrance the holy martyr
St. Stephen, who, for favouring, maintaining, and defending the
same doctrine that we now suffer for, was called a blasphemer, and
stoned to death at Jerusalem. And Christ's apostles were diversely
afflicted all the world over for the same, by this viperous
generation. Antipas, the faithful witness of Christ, was slain at
Pergamos. Jason, for receiving Paul and Silas, with other
disciples and teachers of the gospel, was brought before the
council of Thessalonica, and accused for a seditious traitor
against Caesar. No marvel therefore though at this day we be vexed
on the same sort, maintaining the same cause, and favouring the
teachers thereof. Is there any other reward following the true
servants of God now, than hath been afore-times? No surely, for so
hath Christ promised. And if they have persecuted him, needs must
they persecute his members; if they have called the master of the
house, Beelzebub, so will they do his household; You shall be
hated of all men (saith Christ) for my name's sake.

     "It is no new thing, my dear hearts! to see the true members
of Christ handled as in our days they be, as it is not unknown to
you, how they be cruelly entreated, and blasphemed without any
reasonable cause. For heretics must they be taken, which follow
not their traditions. And then they may as well call Christ a
heretic, for he never allowed their dirty ceremonies: he never
went a procession with a cope, cross, or candlestick: he never
censed image, nor sang Latin service: he never sat in confession:
he never preached of purgatory, nor of the pope's pardons: he
never honoured saints nor prayed for the dead: he never said mass,
matins, nor even-song: he never commanded to fast Friday nor
vigil, Lent nor Advent: he never hallowed church nor chalice,
ashes nor palms, candles nor bells: he never made holy water nor
holy bread, with such like. But such dumb ceremonies, not having
the express commandment of God, he calleth the leaven of the
Pharisees, and damnable hypocrisy admonishing his disciples to
beware of them. He curseth all those that add to his word such
beggarly shadows, wiping their names clean out of the book of
life. St. Paul saith, They have no portion with Christ, which wrap
themselves again with such yokes of bondage.

     "Therefore, my dear hearts, seeing that our good God hath by
the light of his holy word delivered us from all such dark, blind,
dumb, beggarly traditions of men, stand fast in the liberty
wherewith Christ hath made you free, and wrap not yourselves again
in the yoke of bondage. But let us always be ready, looking for
the coming of our Lord and Saviour Jesus Christ, which, as St.
Peter saith, will come as a thief in the night. And our Captain
Christ saith, If the good man of the house knew what hour the 
thief would come, he would surely watch.

     "Therefore, my dear hearts, be of good comfort, although the
world rage never so sore against you. And for your comfort mark
well the great mercy of God, who, according to his promise, for
the weakness of our nature hath so assuaged the heat of the fire,
that our dear brethren which are gone before us, to the sight of
all men, have found it rather to be joy than pain. And think you
surely God will be as merciful unto you, as he hath been unto
them; and say with St. Paul, Who shall separate us from the love
of God? shall tribulation, or anguish, or persecution, either
hunger, either nakedness, either peril, either sword? as it is
written, For thy sake are we killed all the day long, &c.

     "Therefore, my dear sisters, if, to save your lives, any
dissembling gospellers would have you to go to the idol's temple
with them, say unto them, 'No, for my Master Christ saith, He that
would save his life shall lose it. And in another place to comfort
us he saith, There shall not one hair fall from your head, without
it be your heavenly Father's will.' And therefore say you, that
you will not be of that sort that be neither hot nor cold, lest
God should spew you out of his mouth. But make them this answer,
saying, 'St. Paul saith, Bear no strange yoke with the
unbelievers: for what fellowship hath righteousness with
unrighteousness, what company hath light with darkness, what
concord hath Christ with Belial, either what part hath he that
believeth with an infidel? How agreeth the temple of God with
images? And ye are the temple of God, as God saith, I will dwell
among them, walk among them, and will be their God, and they shall
be my people. Wherefore come out from among them, and separate
yourselves, saith the Lord, and touch no unclean thing so will I
receive you, and will be a Father unto you, and ye shall be my
sons and daughters, saith the Lord.'

     "Thus, mine own bowels in the Lord! as I began, so make I an
end, bidding you beware of your enemies, and take up your cross,
and follow your Captain Christ in at the narrow gate here by
persecution, and then you shall be sure to reign and rejoice with
him in his everlasting kingdom, which he himself hath purchased
with his own most precious blood: to whom with the Father and the
Holy Ghost, be all honTYMSboth now and for ever. Amen.

     "By me,

     WILLIAM TYMB."

Another letter, with an exhortation to all God's faithful servants
to eschew the society of idolaters, and God's enemies.

     "Grace be with you, and peace from the Father, and from the
Lord Jesus Christ.

     "I thank my God with all remembrance of you always in my
prayers for you, and pray with gladness, because of the fellowship
which ye have in the gospel, from the first day that I knew you,
until this day; and I am surely certified of this, that he which
hath begun a good work in you, shall go forth with it until the
day of Jesus Christ, as it becometh me to judge of you; whom I
have in my heart, and as companions of grace with me, even in my
bonds. And thus I pray, that your love may increase more and more
in knowledge. Good brethren, I most heartily desire God, that as
you have a willing mind to comfort my vile earthly body in this
time of persecution, so he will strengthen you with his Holy
Spirit, that my imprisonment do not discomfort, but rather
strengthen and comfort you, to see the goodness of God showed unto
me, in that being a man without learning, and brought before three
such bishops concerning worldly wisdom, he gave me both mouth and
wisdom; insomuch that the bishop of London went away in a great
haste from me, and after that, he sent his man with a Bible,
turning to Heb. ix., and the bishop of Bath looking on it, said,
'What meaneth my Lord? this maketh nothing for his purpose.' Then
I looked on it, and said, 'My Lord seeth that I was weak, and
therefore he hath holpen me: for here he hath condemned the
sacrifice of your mass. For you say that you offer a daily
sacrifice in your mass, both for the quick and the dead; and here
St. Paul saith, Without blood-shedding there is no forgiveness of
sins, therefore that is here condemned.' He answered, 'Yea, saith
he so? So say all such heretics;' and so forth, with many like
arguments, which my neighbours that heard them can declare;
therefore I leave them. This have I written, that you should not
be afraid, but call upon God, as he hath commanded us to ask, and
we shall have: Seek, and you shall find, knock, and it shall be
opened unto you. Also he hath commanded us to call on him in the
day of trouble, and he hath promised to hear us. Therefore if we
have not both mouth and wisdom at his hand, the fault is in us,
that either we will not repent us of our wickedness, and amend our
lives, or else we be unfaithful, and believe not the promises of
God; and so we ourselves are the cause that this wisdom is lacking
in us. Therefore let us repent and amend our lives, and God is
merciful. And in any case, as I have always said unto you, since I
first knew you, so say I now: beware of idolatry, and of your own
good intents; if not, mark what hath followed upon them that have
left God's commandments, and done their own good intents. Remember
when the children of Israel had made them a golden calf, did not
God say they had marred all; and would have destroyed them, had
not Moses earnestly prayed for them? I let many other places alone
that prove the wrath of God to come upon the people for idolatry;
therefore as we will avoid the wrath of God, let us keep us
unstained from it. You have example out of the Old Testament, how
loth the godly fathers were to be partakers with the wicked: and 
yet to see how little we regarded it, it would make any Christian
man's heart to weep. God send us more grace. First look in Genesis
xi. and xii.: Abraham, because he would not be partaker of their
idolatry, fled from the people of Chaldea, being his native
country. And in Genesis xix. Lot, at the commandment of the
angels, departed from Sodom, lest he, tarrying with the Sodomites,
should have been consumed with them. In Genesis xxi. Sarah would
not suffer Ishmael, which was given to mocking, to keep company
with her son Isaac, lest he should also become a mocker. Look in
Numbers xvi. Moses at God's appointment commanded the people to
depart from the dwelling-places of Korah, Dathan, and Abiram, lest
they also should be all wrapped in their sins, and so perish among
them. So do I, even as Moses commanded them that they should not
keep company with those wicked people, lest the vengeance of God
should light on them, so do I give you warning that you should not
keep company with the idolaters in their idolatrous temples, lest
the wrath of God come upon you to destroy you.

     "Look what St. Paul saith in 2 Cor. vi. Set yourselves, saith
he, therefore at large, and bear no strange yoke with the
unbelievers: for what fellowship hath righteousness with
unrighteousness? what company hath light with darkness? what
concord hath Christ with Belial? either what part hath he that
believeth with an infidel? How agreeth the temple of God with
images? And ye are the temple of God, as saith God, I will dwell
among them, and walk among them, and will be their God, and they
shall be my people. Wherefore come out from among them, and
separate yourselves, saith the Lord, and touch no unclean thing.

     "Good brethren, mark what cometh of keeping company with the
wicked. Syrach saith, He that toucheth pitch, shall be defiled
withal: and be that keepeth company with the proud, shall clothe
himself with pride. Even so he that is familiar with idolaters
cannot be unstained from idolatry, except he do it to win them to
Christ, as there he but a few that do: yea, it may not be where
idolatry is openly committed, as for an example, Peter, so long as
he continued with Christ and Christ's disciples, he continued in
the truth, preached the truth, confessed openly Christ to be the
Son of the living God, and promised that he would not only go to
prison, but also to very death with him: but when he came once
into the court into the bishop's house, he straightway was
stricken with such fear, that a poor maiden and simple ruffian,
(such a one as my Lord of London hath, that said, 'By God's blood,
if I meet with any of these vile heretics, I will thrust an arrow
in him,') when Peter, I say, was amongst them, he denied his
Master, and swore that he never knew him, whom he, before he came
there, boldly confessed before all men: and again, after that he
had repented him of his wicked deed, he boldly preached to the
believing Jews, commanding them, among other his godly
exhortations, to save themselves from that untoward generation.
How many of our priests before this storm of persecution, when the
gospel was freely preached, were bold, and could say, they would
die rather than deny their Master! But when they come once into
the bishops' houses, they preach no more Christ, but utterly deny
him: therefore I pray God keep them from thence, or else send them
more grace and strength. It is needful to pray; therefore watch in
prayer.

     "Paul, all the while he was among the bishops, was a cruel
persecutor; but after he was called of God from the bishops, he
became a true preacher: therefore God keep all Christian men out
of the hands of our bishops. St. Paul, in Romans xv., saith, I
dare not speak any of those things that Christ hath not wrought by
me. He saith also, I beseech you, brethren, mark them that make
division, and give occasion of evil, contrary to the doctrine that
ye have learned, and them avoid: for they that are such serve not
the Lord Jesus Christ, but their own bellies, and with sweet and
flattering words deceive the hearts of the simple. Our Master
Christ himself hath given us warning which they be: for he hath
set the plain mark on them, in Matthew xxiv., If they say here is
Christ, or there is Christ, believe them not, saith Christ: If
they say, he is in the desert, go not forth. If they say, he is in
the secret place, believe them not. And I pray you, where can he
be more secret, than in so small a piece of bread? For my Lord of
London, like a liar, said to me, that after the words be spoken,
there remaineth neither bread nor wine. Then I asked him what he
said to David, where he saith, Thou shalt not suffer thy Holy One
to see corruption. 'How say you to that? Will not your sacrament
of the altar putrify or corrupt?' He answered, 'Yes.' I asked him
what it was that did corrupt, if there were neither bread nor
wine. He answered, and said, 'The accidents.' I said unto him, it
was a mad accident without substance: for you say, there is
neither bread nor wine, and then there is nothing to corrupt: with
many such-like arguments.

     "Therefore beware of them, for they go about to deceive you
with such arguments. Say not but ye be warned, and a great deal
the more worthy of your damnation, if they deceive you, because
you have had so much warning. Repent you betimes of your sinful
lives, and amend, and then no doubt but God will either turn their
hearts, or else take them away; or else he will give us that, that
he promised to his disciples, if we be contented to take the same
reward they had. And if we disdain the one, let us not look for
the other: for he that will be his father's heir, must be
contented to receive his father's correction. For St. Paul saith
in Heb. xii., If we be not under correction, whereof all are
partakers, then are we bastards and not sons.

     "And you know what belongeth to a bastard: he shall not be
his father's heir. And if we remember ourselves well, (how
negligent we have been to our Father's commandment,) we shall find
ourselves worthy to be corrected at his hand. If we refuse his
correction, he will refuse us to be his sons. I pray you look what
he promised to his disciples, and I pray you also look how
willingly they received it. And so must we do, if we will be
partakers with them. First let us see what Christ promised to his
disciples. Look in Matt. x., and there shall you see these words,
Behold, I send you forth as sheep among wolves. Be wise therefore
as serpents, and innocent as doves. Beware of men, for they shall
deliver you up to the councils, and shall scourge you in their
synagogues: ye shall be brought before the head rulers and kings
for my name's sake. But when they put you up, take ye no thought,
how or what ye shall speak; for it shall be given you in the same
hour what ye shall speak. For it is not you that speak, but the
Spirit of my Father which speaketh in you, &c. Read the whole 
chapter, for it is very comfortable to a Christian man; and mark
it well, and you shall find what we ought to do in the time of
persecution. Also look in 2 Cor. iv.; St. Paul saith, For we which
live are always delivered unto death for Jesus' sake, that the
life also of Jesus might appear in our mortal flesh. Thus have you
heard that St. Paul doth boast of persecution; even so should we,
for it is the way to bring us to rest.

     "Therefore let us strive to enter in at the narrow gate, and
let us remember the saying of St. Paul in Acts xxi., when he was
going to Jerusalem. When he was in the house of Philip the
evangelist, there came in a prophet, and took off his girdle, and
bound his hands and his feet, saying, Thus shall they do with the
man that owneth this girdle, when he cometh to Jerusalem. When the
disciples heard that, they would have persuaded him that he should
not go thither. Here you shall see what answer this pastor made
them; he was a faithful shepherd: What do ye weeping and breaking
of my heart? I am not ready to be bound only, but also to die at
Jerusalem, for the name of the Lord Jesus.

     "Yet I think there be some that will say, that I needed not
to have been taken, if I would have kept me out of the way. But I
say unto them, that the shrinking away of so many of our shepherds
as be gone, maketh so many of the flock to scatter; which will be
required at their hands, of the Master of the sheep. What will he
say to them at the day of account, when they shall come to receive
their wages? He shall say to them, Depart from me, ye wicked
hirelings, for when ye saw the wolf come, ye ran away, and left my
sheep in the wilderness. If you had been good shepherds, you would
rather have lost your lives, than have lost one sheep committed to
your charge, through your fault. And I pray you, what case be the
sheep in, when their shepherd runneth away from them? I need not
tell you, you know the danger that followeth so well.

     "Therefore let us pray to God to send us faithful shepherds,
and also obedient sheep, that will not hear a stranger's voice. I
would all men would mark well the saying of St. Paul in Rom.
viii., where he saith in these words, Who shall separate us from
the love of God? Shall tribulation, or anguish, or persecution,
either nakedness, either peril, either sword? As it is written,
For thy sake are we killed all the day long, and are counted as
sheep appointed to be slain: nevertheless we overcome strongly
through his help that loved us. Yea, I am sure that neither death,
neither life, neither angels, neither rule, neither power, neither
things present, neither things to come, neither height, neither
depth, neither any other creature shall be able to separate us
from the love of God; and so forth. Also he saith in another
place, All that will live godly in Christ Jesus, must suffer
persecution. Thus I prove it to be our heavenly Father's rod:
therefore let us thankfully receive it like obedient children, and
then our Father will love us.

     "Yet hear what St. Peter saith in his First Epistle, chap.
iv. Dearly beloved, saith he, be not troubled in this heat which
is now come among you to try you, as though some strange thing had
happened unto you: but rejoice inasmuch as ye are partakers of
Christ's passions, that when his glory appeareth you may be merry
and glad. If ye be railed on for the name of Christ, happy are ye,
for the Spirit of glory and the Spirit of God resteth upon you. On
their part he is evil spoken of, but on your part he is glorified.
Here St. Peter saith, It is no strange thing; and that I have
partly proved before, because we have nothing else promised us in
this world. Therefore let us call on God for grace. Be ye sure
that they can do nothing to us, till God permit it. As for
ensample, look in 1 Sam. xix., you shall see how Saul persecuted
David, purposing to kill him: but his labour was in vain. Also in
1 Kings xix. Jezebel threatened and sware to slay Elias, but the
Lord preserved him. Also in Job ii. you see that Satan could do
nothing to Job, till God suffered him, neither exercise his
cruelness any further than God had appointed him. The godly woman
Susannah, in Dan. xiii., through the false accusation of the
wicked judges, was even at a point to die, yet God wonderfully
delivered her. These have I written to put you in remembrance,
that man can do no more than is the will of God: therefore let us
not resist his will, but refer all to him: and let us be doing
that thing that God hath commanded us in his holy word.

     "Dear brethren, for the blood of Christ refuse not the cross
of Christ, but remember the saying of the godly man David in his
Psalm cxix., where he saith, It is good for me that I have been in
trouble, that I may learn thy statutes. In the same place he
saith, Before I was in trouble, I went wrong; but now I have kept
thy word. Even so it is in trouble with us, for the word of God
was never so sweet and comfortable as it is now that we be in
trouble. Also St. Paul saith in Rom. v., We rejoice in
tribulation: for we know that tribulation bringeth patience,
patience bringeth experience, experience bringeth hope, and hope
maketh not ashamed.

     "Also I pray you remember the saying of St. Paul, in 2 Tim.,
where he saith, Be not ashamed to testify the Lord: neither be
ashamed of me. Even so I say unto you, dear brethren, be not
ashamed of my imprisonment, neither sorry, but rejoice with me,
that it hath pleased God of his goodness to call me to such a
dignity as this shall be unto me, if I may have his grace to lose
my life (which I regard as most vile) for his name's sake: for
then I shall be sure to find it again with advantage. Therefore I
desire you all that you will pray with me unto Almighty God, that
he of his merciful goodness will send me his grace and strength,
that I may continue unto the end; as I will pray for you, that God
will preserve you from all the wicked ways of antichrist, and
strengthen and comfort you, if it be his good pleasure that you
shall suffer any thing for his name's sake, as he hath faithfully
promised to do. And I certify you, that if all men knew the
comfort they should receive at the hand of God, being in prison, I
think there would come more to prison than there do. For surely we
find such comfort at the hand of God since we have been in prison,
that we had rather die than be abroad to see the idolatry that is
committed among them that be abroad; beside the seeking one of
another's blood, with other wickedness too much; God send me more
grace! But, I trust, among you there be none such: and if there
be, repent, and amend, lest it be verified on you, that is spoken
by the prophet Jeremiah, chap. ii., where he saith, My people have
committed two great evils: they have forsaken me, the fountain of
the living waters, and digged them pits: pits (I say) that are
broken, and can hold no water. Also in chap. viii. he saith, Hear
not the words of the prophets that preach their own dreams. Good
brethren, beware of those false prophets that I have given you
warning of.

     "Dearly beloved, here I make an end for this time, desiring
the same health both of body and soul unto you all, that I would
have myself, and I end with the same that St. Peter saith in his
First Epistle, chap. v., Submit yourselves therefore under the
mighty hand of God, that he may exalt you when the time is come.
Cast all your care on him, for he careth for you. Be sober and
watch, for your adversary the devil like a roaring lion walketh
about, seeking whom he may devour, whom resist stedfast in faith:
remembering that ye do but fulfil the same afflictions that are
appointed to your brethren that are in the world. The God of all
grace, that called you unto his eternal glory by Christ Jesus,
shall his own self, after you have suffered a little affliction,
make you perfect; shall settle, strengthen, and stablish you. To
him be glory and dominion for ever, and while the world endureth.
Amen.

     "Greet one another with a holy kiss of love. Peace be with
you all which are in Christ Jesus. I pray you all say, Amen.

     "These be in the same prison where I am: the bishop of St.
David's, Dr. Taylor of Hadley, Master Philpot, and my singular
good father Master Bradford, with five other of Sussex, laymen.

     "I desire some good brother to write this anew, for I wrote
it (as I do many times) with fear. For if the keepers had found
me, they would have taken it from me, and my pen and ink also.

     "Good brethren, I am kept alone, and yet I thank God he
comforteth me, past all the comfort of any man: for, I thank him,
I was never merrier in Christ.

     "By me, WILLIAM TYMS,

     prisoner in the King's Bench."



335. THE NORFOLK SUPPLICATION
ABOUT this time, or somewhat before, came down certain
commissioners assigned by the queen and council, to Norfolk and
Suffolk, (as to other countries else besides,) to inquire of
matters of religion: unto the which commissioners there was a
supplication then exhibited by some good and well-disposed men (as
by the same may appear) dwelling about those parts: which
supplication, as I thought it not unworthy to be read, bearing the
date of this present year, to be printed; so I thought it was not
to be omitted, nor unworthy here to be placed, in consideration of
the fruit which thereof might ensue to the reader.

A certain godly supplication exhibited by certain inhabitants of
the countof Norfolk, to the commissioners come down to Norfolk and
Suffolk, fruitful to be read and marked of all men.

     "In most humble and lowly wise, we beseech your Honours,
right honourable commissioners, to tender and pity the humble suit
of us poor men, and true, faithful, and obedient subjects, who as
we have ever heretofore, so intend we, with God's grace, to
continue in Christian obedience unto the end, and (according to
the word of God) with all reverend fear of God, to do our bounden
duty to all those superior powers, whom God hath appointed over
us, doing as St. Paul saith: Let every soul be subject to the
superior powers; for there is no power but of God; but those
powers that are, are ordained of God. Wherefore whosoever
resisteth the powers, the same resisteth God; and they that
resist, get themselves judgment.

     "These lessons, right honourable commissioners, we have
learned of the holy word of God, in our mother tongue. First, that
the authority of a king, queen, lord, and other their officers
under them, is no tyrannical usurpation, but a just, holy, lawful,
and necessary estate for man to be governed by; and that the same
is of God, the fountain and author of righteousness. Secondly,
that to obey the same in all things not against God, is to obey
God; and to resist them, is to resist God. Therefore, as to obey
God in his ministers and magistrates bringeth life; so to resist
God in them, bringeth punishment and death. The same lesson have
we learned of St. Peter, saying, Be ye subject to all human
ordinances for the Lord's sake, whether it be to the king, as to
the most highest, or to the lieutenants sent from him, to the
punishment of evil-doers, but to the praise of such as do well.
For so is the will of God, that with well-doing ye should stop the
mouths of foolish and ignorant men; as free, and not as having the
liberty to be a cloak to malice, but as the servants of God.

     "Wherefore, considering with ourselves, both that the
magistrates' power is of God, and that for the Lord's sake we be
bound to Christian obedience unto them, having now presently a
commandment, as though it were from the queen's Majesty; with all
humble obedience due to the regal power and authority ordained of
God, (which we acknowledge to stand wholly and perfectly in her
Grace,) and with due reverence unto you her Grace's commissioners,
we humbly beseech you with patience and pity to receive this our
answer unto this commandment, given unto us.

     "First, right honourable commissioners, we have considered
ourselves to be not only Englishmen, but also Christians, and
therefore bound by the holy vow made to God in our baptism, to
prefer God's honour in all things, and that all obedience (not
only of us mortal men, but even of the very angels and heavenly
spirits) is due unto God's word; insomuch that no obedience can be
true and perfect, either before God or man, that wholly and fully
agreeth not with God's word.

     "Then have we weighed the commandment concerning the
restitution of the late abolished Latin service, given unto us, to
dissent and disagree from God's word, and to command manifest
impiety, and the overthrow of godliness and true religion, and to
import a subversion of the regal power of this our native country
and realm of England, with the bringing in of the Romish bishop's
supremacy, with all errors, superstitions, and idolatry, wasting
of our goods and bodies, destroying of our souls, bringing with it
nothing but the severe wrath of God, which we already feel, and
fear lest the same shall be more fiercely kindled upon us.
Wherefore we humbly protest, that we cannot be persuaded that the
same wicked commandment should come from the queen's Majesty, but
rather from some other, abusing the queen's goodness and favour,
and studying to work some feat against the queen, her crown, and
the realm, to please with it the Roman bishop, at whose hands the
same thinketh hereafter to be advanced.

     "As the Agagite Haman wrought maliciously against the noble
king Ahasuerus, and as the princes of Babel wrought against the
good king Darius; so think we the queen's most gentle heart to be
abused of some, who, seeking themselves and their own vainglory,
procure such commandments as are against the glory of God. For we
cannot have so evil an opinion in her Majesty, that she should
subvert the most godly and holy religion, (so accordingly to God's
word set forth by the most noble, virtuous, and innocent king, a
very saint of God, our late most dear King Edward, her Grace's
brother,) except she were wonderfully abused; who, as hating
reformation, will rather the destruction of all others, than
acknowledge their errors, and to be according to God's word
reformed. For truly, the religion lately set forth by King Edward,
is such in our consciences as every Christian man is bound to
confess to be the truth of God; and every member of Christ's
church here in England must needs embrace the same in heart, and
confess it with mouth, and (if need require) lose and forsake, not
only house, land, and possessions, riches, wife, children, and
friends; but also (if God will so call them) gladly to suffer all
manner of persecution, and to lose their lives in the defence of
God's word and truth set out amongst us. For our Saviour Christ
requireth the same of us, saying, Whosoever shall be ashamed of me
and my word before this adulterous and sinful generation, the Son
of man will also be ashamed of him, when he shall come in the
glory of his Father with the holy angels. And again saith he,
Whosoever will confess me before men, I will confess him before my
Father that is in heaven. And whosoever will deny me before men, I
will also deny him before my Father that is in heaven. And,
Whosoever shall speak a word against the Son of man, it shall be
forgiven him, but whosoever shall rail against the Holy Ghost, it
shall not be forgiven him.

     "We humbly beseech the queen's Majesty, and you her
honourable commissioners, be not offended with us, for confessing
this truth of God, so straitly given us in charge of Christ;
neither bring upon us that great sin that never shall be forgiven,
and shall cause our Saviour Jesus Christ in the great day of
judgment, before his heavenly Father and all his angels, to deny
us, and to take from us the blessed price and ransom of his
bloodshed, wherewith we are redeemed. For in that day, neither the
queen's Highness, neither you, nor any man, shall be able to
excuse us, nor to purchase a pardon of Christ for this horrible
sin and blasphemy of casting aside and condemning his word. We
cannot agree nor consent unto this so horrible a sin; but we
beseech God for his mercy to give us and all men grace, most
earnestly to flee from it, and rather (if the will of God be so)
to suffer all extremity and punishment in this world, than to
incur such damnation before God.

     "Manasseh, who restored again the wickedness of idolatrous
religion, (before put down by Hezekiah his father,) brought the
wrath of God upon the people; so that the Scripture saith,
Notwithstanding the reformation made by Josias, the Lord turned
not from the fierceness of his great wrath wherewith he was angry
against Judah, because of the provocation with which Manasseh
provoked him. And the Lord said, Even Judah will I take away from
my presence, as I cast away Israel: and I will cast away this city
of Jerusalem, and the house whereof I said, My name shall be
there. Jeroboam, who at Bethel and Dan erected up a new-found
service of God, and not only sinned himself, but also made all
Israel to sin with him, so that not only he was damned for
commanding, but the wrath of God came upon all Israel for obeying
that his ungodly commandment; yet was it not so heinous an offence
to bring in an idolatry never yet heard of, as after reformation
made by the godly kings and princes, by the virtuous and holy
bishops, by the prophets and servants of God, to reject and cast
off the word and true religion of God, and to receive again a
damned impiety.

     "This most heinous offence is now offered unto us, although
the same be painted and coloured with the name of reformation,
restoring of religion, ancient faith, with the name of the
catholic church, of unity, catholic truth, and with the cloak of
feigned holiness. These are sheepskins, under the which (as Christ
saith) ravening wolves cover themselves. But Christ willeth us to
look upon their fruits, whereby we may know them: and truly that
is no good fruit, to cast aside God's word, and to banish the
English service out of the churches; and in the place of it to
bring in a Latin tongue, unknown unto the people, which as it
edifieth no man, so it hath been occasion of all blindness and
error among the people. For afore the blessed reformation, (begun
by the most noble prince of godly memory the queen's good father,
and by our late holy and innocent king her good brother finished,)
it is not unknown what blindness and error we were all in, when
not one man in all this realm unlearned in the Latin, could say in
English the Lord's prayer, or knew any one article of his belief,
or [could] rehearse any one of the ten commandments. And that
ignorance, mother of mischief, was the very root and well-spring
of all idolatry, sodomitical monkery, and whorish chastity of
unmarried priests, of all whoredom, drunkenness, covetousness,
swearing, and blasphemy, with all other wicked sinful living.
These brought in the severe wrath and vengeance of God, plaguing
sin, with famine and pestilence; and at last the sword consumed
and avenged all their impiety and wicked living, as it is greatly
to be feared the same or more grievous plagues shall now again
follow.

     "We cannot therefore consent nor agree that the word of God
and prayers in our English tongue, which we understand, should be
taken away from us, and for it a Latin service, (we wot not what,
for none of us understand it,) to be again brought in amongst us,
specially seeing that Christ hath said, My sheep hear my voice,
and follow me; and I give to them everlasting life. The service in
English teacheth us that we are the Lord's people, and the sheep
of his pasture, and commandeth that we harden not our hearts, as
when they provoked the Lord's wrath in the wilderness; lest he
swear unto us, as he did swear unto them, that they should not
enter into his rest.

     "The service in Latin is a confused noise; which if it be
good, (as they say it is,) yet unto us that lack understanding,
what goodness can it bring? St. Paul commandeth, that in the
churches all things should be done to edifying, which we are sure
is God's commandment. But in the Latin service nothing is done to
edifying, but contrarily all to destroy those that are already
edified, and to drive us from God's word and truth, and from
believing of the same; and so to bring us to believe lies and
fables, that, tempting and provoking God, we should be brought
into that judgment that blessed Paul speaketh of, saying,
Antichrist shall come according to the working of Satan, with all
manner of power and signs, and lying wonders, in all
deceivableness of unrighteousness in those that perish: because
they have not received the love of the truth, that they might be
saved. And therefore God will send them strong delusion, that they
should believe lies and be damned; as many as have not believed
the truth, but have approved unrighteousness.

     "Thus, altogether drawn from God, we shall fall into his
wrath through unbelief, till he swear unto us as he did unto the
unfaithful Jews, that such infidels shall not enter into his rest.

     "In the administration of the Lord's supper, which we confess
to be the holy communion, and partaking with Christ and his holy
congregation, we have learned God's holy commandments; and, at the
rehearsal of every one of them, to ask God mercy for our most
grievous transgressions against them; and to ask grace of God, to
keep them in time to come, that the same may not only outwardly
sound in our ears, but also inwardly by the Holy Ghost be written
in our hearts.

     "We have learned also the holy prayer made for the queen's
Majesty, wherein we learn that her power and authority is of God;
therefore we pray to God for her, that she, and all magistrates
under her, may rule according to God's word, and we her subjects
obey according to the same.

     "Truly, most honourable commissioners, we cannot think these
things evil, but think them most worthy to be retained in our
churches; and we would think ourselves not to have true subjects'
hearts, if we should go about to put away such godly prayers, as
put us perpetually in memory of our bounden obedience and duty to
God and our rulers. For, as we think, at this present the unquiet
multitude had more need to have these things more often and
earnestly beaten and driven into them, (specially given in many
places to stir and trouble,) than to take from them that blessed
doctrine, whereby only they may to their salvation be kept in
quiet.

     "Furthermore, we cannot forsake that blessed partaking of the
body and blood of our Saviour Jesus Christ's institution,
ministered with such godly prayers, exhortations, and admonitions,
teaching us the knowledge of God, the exceeding love and charity
of our loving Redeemer Christ, breaking his body upon the cross
for our sins, and shedding his most precious blood for our
redemption; which we, in eating of that blessed bread and drinking
of the blessed cup, assuredly believe that we receive, and be
perfectly joined with Christ and his holy catholic church into one
body, and into one unity and brotherly love, whereby each member
faithfully embraceth other. We must needs confess this institution
of Christ to be most holy and godly, whereof we have the only
comfort in conscience against sin ,and damnation, with the
assurance of salvation, and whereof hath ensued reformation of
many heinous sins; much lawing, strife, and contention is ended;
drunkenness, whoredom, and other vices, in some reformed; goodness
and virtue increased and nourished.

     "In the Latin mass we never had no such edifying, but only we
saw a great many of ceremonies and strange gestures; as turning of
the priest, crossings, blessings, breathings, washing of hands,
and spreading abroad of his arms, with like ceremonies that we
understand not. And concerning the Latin tongue, wherein the
priest prayeth, we wot not whether he blesseth or curseth us. We
are not partakers of the sacrament, as Christ's institution
appointeth we should be.

     "In the ministering of the sacrament, the priests alter the
institution of Christ, committing theft and sacrilege, robbing us
of the cup of Christ's blood, contrary to Christ's commandment,
saying, Drink ye all of this.

     "They rob us also of God's word, speaking all things in
Latin, which nothing edifieth us either in faith or manners.
Christ commandeth not that his supper should be ministered in an
unknown tongue; but forasmuch as faith cometh by hearing, and
hearing cometh of God's word, how can we believe Christ's word and
promise made unto us in this holy sacrament, saying, This is my
body broken for you, and this is my blood of the new testament,
which is shed for you, for the remission of sins, if the same
promises of Christ either be not at all recited, or else so
recited in Latin, that the congregation understandeth not, nor
heareth not what is spoken? St. Paul saith thus, reciting the
saying of Isaiah, As truly as I live, saith the Lord, all knees
shall bow unto me, all tongues shall give praise unto God. Also he
saith, All tongues must confess, that Jesus Christ is the Lord,
unto the glory of God the Father. The Holy Ghost came upon the
apostles in fiery tongues, so that they spake the tongues of all
nations under heaven. St. Paul ministered to the Corinthians, and
preached to them in their own mother tongue, and rebuked the
bringing in of strange tongues into the congregations. We cannot
think it to be well, that so holy an apostle rebuked. And
whatsoever virtue the Latin tongue hath to such as understand it,
to us Englishmen not understanding it, it is altogether without
virtue and edifying, and therefore unmeet for our churches.

     "The priests complain that we laymen love them not, nor have
them in honour; but it is their own fault, for how should we love
them, that only seek to keep us in blindness and ignorance, to
damn our souls, to destroy our bodies, to rob and spoil our goods
and substance under a colour of pretended holiness? We know, right
honourable commissioners, what honour is due to such wolves, and
how, by the authority of God's word, such are to be fled, as
pestilences to the Lord's lambs, whom they miserably daily murder.

     "But we have rather chosen by this our meek supplication,
humbly to desire the queen's Majesty, and you her honourable
commissioners, to render God's word again unto the churches, and
to permit us freely to enjoy the same. For we certainly know, that
the whole religion lately set out by the holy saint of God, our
late most dear King Edward, is Christ's true religion written in
the Holy Scripture of God, and by Christ and his apostles taught
unto his church. Wherefore we cannot allow with safe consciences
this refusal of it, and casting of it out of our churches;
forasmuch as to refuse, cast off, and to reject it, is to cast off
Christ himself, and to refuse our part in his blessed body broken
for our sins, and his blood shed for our redemption; which thing
whoso doth, the same without repentance can look for no sacrifice
for his sins, but most fearfully waiteth for the judgment, and for
that vehement fire that shall destroy Christ's adversaries. For if
he that despiseth the law of Moses, is without mercy put to death
under two or three witnesses, how much more grievous torments
shall he suffer, that treadeth under foot the Son of God, and
esteemeth the blood of the testament (whereby he was sanctified)
as a profane thing, and contumeliously useth the Spirit of grace?

     "Wherefore, we most humbly pray and beseech the queen's
gracious Majesty, to have mercy and pity upon us her poor and
faithful subjects, and not to compel us to do the thing that is
against our consciences, and shall so incurably wound us in heart,
by bringing into the church the Latin mass and service that
nothing edifieth us, and casting out of Christ's holy communion
and English service, so causing us to sin against our redemption.
For such as willingly and wittingly against their consciences
shall so do, (as it is to be feared many a one doth,) they are in
a miserable state, until the mercy of God turn them; which if he
do not, we certainly believe that they shall eternally be damned;
and as in this world they deny Christ's holy word and communion
before men, so will Christ deny them before his heavenly Father
and his angels.

     "And whereas it is very earnestly required, that we should go
in procession, (as they call it,) at which time the priests say in
Latin such things as we are ignorant of, the same edifieth nothing
at all unto godliness, and we have learned that to follow Christ's
cross, is another matter, namely, to take up our cross, and to
follow Christ in patient suffering for his love, tribulations,
sickness, poverty, prison, or any other adversity, whensoever
God's holy will and pleasure is to lay the same upon us. The
triumphant passion and death of Christ, whereby in his own person 
he conquered death, sin, hell, and damnation, hath most lively
been preached unto us, and the glory of Christ's cross declared by
our preachers; whereby we have learned the causes and effects of
the same more lively in one sermon, than in all the processions
that ever we went in, or shall ever go in.
Illustration: A Romish Funeral Procession by Moonlight

     "When we worshipped the divine Trinity kneeling, and, in the
litany, invocating the Father, the Son, and the Holy Ghost, asking
mercy for our sins, and desiring such petitions as the need of our
frail estate and this mortal life requireth, we were edified, both
to know unto whom all Christian prayers should be directed, and
also to know that of God's hand we receive all things, as well to
the salvation of our souls, as to the relief of our mortal
necessities. And we humbly beseech the queen's Majesty, that the
same most holy prayers may be continued amongst us; that our
ministers praying in our mother tongue, and we understanding their
prayers and petitions, may answer 'Amen 'unto them. At evening
service we understood our ministers' prayers; we were taught and
admonished by the Scriptures then read, which in the Latin even-
song is all gone.

     "At the ministration of holy baptism, we learned what league
and covenant God had made with us, and what vows and promises we
upon our part had made; namely, to believe in him, to forsake
Satan and his works, and to walk in the way of God's holy word and
commandments.

     "The Christian catechism continually taught and called to
remembrance the same, whereas before no man knew any thing at all.
And many good men of forty years, that had been godfathers to
thirty children, knew no more of the godfather's office, but to
wash their hands ere they departed the church, or else to fast
five Fridays with bread and water.

     "O merciful God, have pity upon us! shall we be altogether
cast from thy presence? We may well lament our miserable estate,
to receive such a commandment, to reject and cast out of our
churches all these most godly prayers, instructions, admonitions,
and doctrines, and thus to be compelled to deny God, and Christ
our Saviour, his holy word, and all his doctrine of our salvation,
the candle to our feet, and the light to our steps, the bread
coming down from heaven that giveth life, which whoso eateth, it
shall be in him a wellspring streaming unto eternal life; whereby
we have learned all righteousness, all true religion, all true
obedience towards our governors, all charity one towards another,
all good works that God would us to walk in, what punishment
abideth the wicked, and what heavenly reward God will give to
those that reverently walk in his ways and commandments.

     Wherefore, right honourable commissioners, we cannot without
impiety refuse and cast from us the holy word of God which we have
received, or condemn any thing set forth by our most godly late
King Edward and his virtuous proceedings, so agreeable to God's
word; and our most humble suit is, that the commandment may be
revoked, so that we be not constrained thereunto. For we protest
before God, we think if the holy word of God had not taken some
root amongst us, we could not in times past have done that poor
duty of ours, which we did in assisting the queen, our most dear
sovereign, against her Grace's mortal foe, that then sought her
destruction. It was our bounden duty, and we thank God for the
knowledge of his word and grace, that we then did some part of our
bounden service.

     "And we meekly pray and beseech the queen's Majesty for the
dear passion of Jesus Christ, that the same word be not taken away
out of her churches, nor from us her loving, faithful, and true
subjects; lest if the like necessity should hereafter chance,
(which God for his mercy's sake forbid, and ever save and defend
her Grace, and us all,) the want of knowledge and due remembrance
of God's word may be occasion of great ruin to an infinite number
of her Grace's true subjects. And truly we judge this to be one
subtle part of the devil, (enemy to all godly peace and
quietness,) that by taking God's word from among us, and planting
ignorance, he may make a way to all mischief and wickedness; and
by banishing the holy gospel of peace, he may bring upon us the
heavy wrath of God, with all manner of plagues; as death, strange
sickness, pestilence, murrain, most terrible uproars, commotions,
and seditious. These things did the Lord threaten unto the Jews
for refusing his word, saying, Go, and thou shalt say unto this
people; Ye shall hear indeed, but ye shall not understand; ye
shall plainly see, and not perceive. Harden the heart of this
people, stop their ears, and shut their eyes, that they see not
with their eyes, hear not with their ears, and understand not with
their hearts, and convert and be healed. And I said, How long,
Lord? And he answered, Until the cities be destroyed, utterly
wasted without inhabitants, and the houses without men, till the
land also be desolate and lie unbuilded. And the prophet Micah,
considering the contempt of God's word among the Israelites,
threatened them thus, When the day that thy preachers warned thee
of, cometh, thou shalt be wasted away. And let no man believe his
friend, or put confidence in his brother. Keep the door of thy
mouth from her that lieth in thy bosom; for the son shall put his
father to dishonour, and the daughter shall rise against her
mother, the daughter-in-law against the mother-in-law, and a man's
foes shall be even they of his own household. The same plague
threatened Christ unto the Jews, for refusing his peace proffered
them in the gospel; and he wept on the city Jerusalem, which
murdered the prophets, and stoned such as were sent unto her.

     "The same plagues, we are afraid, will also fall upon us. For
whereas heretofore with the receiving of Christ's word and
peaceable gospel, we had great benedictions of God, especially
this Christian concord and holy peace, so that all were at a full
and perfect stay in religion, no man offended with another, but as
the sons of peace, each of us with Christian charity embraced
other; now, alas for pity! the devil (riding upon the red horse,
showed unto St. John in the Revelation) is come forth, and power
is given unto him to take peace from the earth. For now a man can
go to no place, but malicious busybodies curiously search out his
deeds, mark his words, and if he agree not with them in despising
God's word, then will they spitefully and hatefully rail against
him and it, calling it error and heresy, and the professors
thereof heretics and schismatics, with other odious and spiteful
names, as 'traitors,' and 'not the queen's friends,' 'not
favourers of the queen's proceedings,' as if to love God's word
were heresy, and as though to talk of Christ were to be
schismatic; as though none could be true to the queen, that were
not false to God; as though none were the queen's friends, but
such as despitefully rail on her Grace's father and brother, and
on God's word that they set forth; as though none favoured the
queen's Majesty, but such as hate all godly knowledge.

     "And in very deed these things that all this turmoil is made
for, are mere inventions of popes, brought into the church of
their own imaginations, without commandment or ensample either of
Christ, or of his apostles; and there is not one word in the Bible
that, being truly alleged, maintaineth them, nor any doctor of
antiquity before St. Augustine's days, as it hath been divers
times sufficiently proved before all the whole parliament and
convocation of this realm. Yet these, being mere traditions of
bishops, are set out for God's commandments; and the queen's
authority (given to her of God to maintain his word) must be
abused to put down God's word. And you, right honourable justices,
and keepers of laws and righteousness, are also abused and made
the bishop's apparitors, to set forth such Romish trash as is to
Christ's dishonour, and against the supreme authority of the regal
estate of this realm. And we poor subjects, for speaking of that
which is truth, and our bounden allegiance, are daily punished,
railed upon, and noted for seditious, and not the queen's friends.

     "But God, who is blessed for ever, knoweth that they slander
us, and pull the thorn out of their own foot, and put it in ours;
for the Searcher of hearts knoweth, that we bear a faithful and
true heart unto her Grace, and unto all her proceedings, that are
not against God and his holy word. And we daily pray unto the
heavenly Father, to enlighten her Grace's royal heart with the
glorious light of the gospel, that she may establish and confirm
that religion, that her Grace's brother, our most dear king, did
set out amongst us; and so governing and ruling this her realm in
the fear and true way of God, she may long live, and with
prosperity, peace, and honour reign over us.

     "But we cannot think that those men do seek either God's
honour, or her Grace's prosperity, or wealth of the realm, that
take from her Grace's faithful subjects God's word, which only is
the root of all love and faithful obedience under her Grace, and
of all honesty, good life, and virtuous concord among her commons.
And this we fear, lest the root being taken away, the branches
will soon wither and be fruitless; and when the Philistines have
stopped up the well-spring, the fair streams that should flow
shall soon be dried up. All our watchmen, our true preachers, have
taught us, that as long as we retained God's word, we should have
God our gracious merciful Father; but, if we refused and cast off
the Lord's yoke of his doctrine, then shall we look for the Lord's
wrath and severe visitation to plague us, as he did the Jews for
the like offences. And Paul saith, God gave to them the spirit of
unquietness and uproar, eyes wherewith they should not see, and
ears wherewith they should not hear, until this day. And as David
said; Let their table be made a snare to take themselves withal, a
trap to catch them, and a stumbling-block to fall at. Let their
eyes be blinded that they see not, and bow thou down their hacks
always.

     "O merciful God, all this is now come upon us, and daily more
and more increased, and we fear at last it will so bow down our
backs, that we shall utterly be destroyed. The troublesome spirit
of uproar and unquietness daily troubleth men's hearts, and
worketh such unquietness in all places, that no man that loveth
quietness, can tell where to place himself. Men have eyes, and see
not how grievous an offence it is to cast off the yoke of God's
doctrine, and to bear the heavy burden that unfaithful hypocrites
lay upon us. We have ears, and hear not the warning of God's word,
calling us to true repentance, nor his threats against our
impiety. Our most sweet table of Christ's word and most holy
communion is taken away, and turned to a most perilous snare,
through the brawling disputations of men. And as the idol of
abomination betokened final subversion unto the Jewish nation; so
we fear, this setting aside of the gospel and holy communion of
Christ, and the placing in of a Romish religion, betokeneth
desolation of this noble realm of England to be at hand.

     "For the plagues of hunger, pestilence, and sword, cannot
long tarry; but except we repent, and turn again to the Lord, our
backs shall be so bowed, that the like horrible plagues were never
seen. And no marvel; for the like offence was never committed, as
to reject and cast off Christ and his word, and in plain English
to say, We will not have him to reign over us. O Lord, how
terrible is it that followeth in the gospel! Those mine enemies
that would not have me to reign over them, bring them hither, and
slay them before me. God be merciful unto us, and move the queen's
Majesty's heart, and the hearts of her honourable council, and
your hearts, right honourable commissioners, to weigh these
dangers in due time; and to call God's word into your council, and
then you shall see how it agreeth with this bishoplike
commandment; and to be as wary to avoid the contempt of the
eternal God, and dangers of the same, as you are prudent and wise
in matters of the world; lest, if the Almighty be contemned, he
stretch forth his arm which no man can turn, and kindle his wrath,
that no man can quench.

     "We have humbly opened unto you our consciences, doubtless
sore wounded and grieved by this commandment; and we meekly pray
and beseech the queen's Majesty, for the precious death and
bloodshedding of Jesus Christ our Saviour, to have mercy and pity
upon us her Grace's poor commons, faithful and true subjects,
members of the same body politic, whereof her Grace is supreme
head. All our bodies, goods, lands, and lives are ready to do her
Grace faithful obedience and true service of all commandments that
are not against God and his word; but in things that import a
denial of Christ, and refusal of his word and holy communion, we
cannot consent nor agree unto it. For we have bound ourselves in
baptism to be Christ's disciples, and to keep his holy word and
ordinances. And if we deny him before men, he will deny us before
his heavenly Father and his holy angels in the day of judgment;
which we trust her benign Grace will not require of us.

     "And we humbly beseech her Majesty, that we be not enforced
unto it; but as we serve her Grace with body and goods, and due
obedience, according to God's commandment; so we may be permitted
freely to serve God and Christ our Saviour, and keep unto him our
souls, which he hath with his precious blood redeemed, that so (as
Christ teacheth) we may render to Caesar that which is due to
Caesar, and to God that which is due to God.

     "For we think it no true obedience unto the queen's Highness,
or to any other magistrate ordained of God under her, to obey in
the things contrary to God's word, although the same be never so
straitly charged in her Grace's name. The bishop of Winchester
hath truly taught in that point, in his book of True Obedience,
that true obedience is in the Lord, and not against the Lord; as
the apostles answered before the council at Jerusalem, commanding
them no more to preach in the name of the Lord Jesus; 'Judge you,'
said they, 'whether it be right in the sight of God, to hear you
rather than God.' And again they said, 'We must obey God rather
than man.' Wherefore we learn, that true obedience is to obey God,
King of all kings, and Lord of all lords; and for him, in him, and
not against him and his word, to obey the princes and magistrates
of this world, who are not truly obeyed when God is disobeyed, nor
yet disobeyed when God is faithfully obeyed.

     "Tobias disobeyed not his king, although, contrary to his
commandment, and contrary to the usage of all other, when they
went to Dan and Bethel, he went unto Jerusalem, and worshipped in
the temple of the Lord. The three young men in Babylon, refusing
king Nebuchadnezzar's commandment, pleased God more than the whole
multitude that obeyed. And Daniel, that prayed to the God of
heaven, contrary to king Darius's commandment, bare a more true
and faithful heart to the king, than those wicked counsellors that
procured that wicked law, or those that for fear or flattery
obeyed it; which two pestilences, fear and flattery, have ever
destroyed true obedience to God and man; when wicked godless men
(that care not if the devil were worshipped, so they might get and
obtain riches, promotions, and dignity, and worldly glory) turn to
and fro, as every wind bloweth; and weak and frail men, fearing
loss of goods, punishment, or death, do outwardly in body that
thing, that their hearts and consciences inwardly abhor, and so
outwardly disobey God, and in heart dissemble with man, which
dissimulation we think worthy hate of all men, and most uncomely
for Christian men.

     "Wherefore, we humbly beseech the queen's Majesty with pity
and mercy to tender the lamentable suit of us her poor subjects,
which be by this commandment sore hurt and wounded in our
consciences, and driven to many miseries; and by the malicious
attempts of wicked men suffer great wrongs and injuries, slanders,
loss of goods, and bodily vexations. We think not good, by any
unlawful stir or commotion to seek remedy; but intend, by God's
grace, to obey her Majesty in all things -- not against God and
his holy word; but unto such ungodly bishoplike commandments, as
are against God, we answer with the apostles, God must be obeyed
rather than man. If persecution shall ensue, (which some threaten
us with,) we desire the heavenly Father, according to his promise,
to look from heaven; to hear our cry; to judge between us and our
adversaries; and to give us faith, strength, and patience to
continue faithful unto the end, and to shorten these evil days,
for his chosen's sake; and so we faithfully believe be will.

     "Notwithstanding, we trust the queen's gracious and merciful
heart will not suffer such tyranny to be done against her poor,
innocent, faithful, and obedient subjects, that daily pray unto
God for her; which have no remedy in this world, but to sue unto
her Highness, our most gracious and benign sovereign whom we pray
and beseech, for the dear blood of Christ, to pity our lamentable
case and hurt of conscience, and to call back all such
commandments as are against God's honour, as the good king Darius,
Ahasuerus, Trajan, and Theodosius, and divers other have done, and
permit the holy word of God and true religion (set forth by our
most holy and innocent King Edward, a very saint of God) to be
restored again unto our churches, to be frequented amongst us. So
shall we grow and increase in the knowledge of God and of Christ,
in true repentance and amendment of life; so shall we exhibit true
obedience to our lawful magistrates and all superiors ordained of
God; so shall love and charity (of late through this commandment
so decayed) be again restored, the honour of her regal estate the
more confirmed and established, and godliness and virtuous life
among her loving subjects increased and maintained.

     "And we most heartily pray you, right honourable
commissioners, to be means unto the queen's Highness, and to her
honourable council, that this our humble suit may be favourably
tendered, and graciously heard and granted. And we shall not cease
day and night to pray unto the heavenly Father long to preserve
her Grace and all other magistrates in his fear and love, and in
prosperous peace and wealth, with long life and honour. Amen.

     "Your poor suppliants, the lovers of Christ's true religion
in Norfolk and Suffolk."



336. JOHN HARPOLE AND JOAN BEACH

The story of John Harpole, of the parish of St. Nicholas in
Rochester, and Joan Beach, widow, of Tunbridge; with their
examinations, answers, condemnation, and martyrdom.
Illustration: Beach and Harpole at the Stake

     TOUCHING the examination of Joan Beach, widow, and of John
Harpole, within the diocese of Rochester, by Maurice, bishop of
the said diocese, remembrance was made before in the story of
Nicholas Hall, wherein were declared the four articles
consistorial of the bishop, objected and laid, as unto the said
Nicholas Hall and his company, so also to this Joan Beach, widow;
whereof the first was this;

     "1. That she was of the parish of Tunbridge, in the diocese
of Rochester.

     "2. Item, That all persons which preach, teach, believe, or
say otherwise or contrary to that their mother holy catholic
church of Christ, are excommunicate persons and heretics.

     "3. Item, That the said Joan Beach hath, and yet doth affirm,
maintain, and believe contrary to the said mother church of
Christ, videlicet, that in the blessed sacrament of the altar,
under form of bread and wine, there is not the very body and blood
of our Saviour in substance, but only a token and memorial
thereof; that the very body and blood of Christ is in heaven, and
not in the sacrament.

     "4. Item, That she hath been, and yet is, amongst the
parishioners of Tunbridge, openly noted, and vehemently suspected,
to be a sacramentary and heretic."

     To the which foresaid articles, her answers were these;

     "1. That she was and is of the said parish of Tunbridge, in
the diocese of Rochester.

     2. That all persons which do preach and hold otherwise and
contrary to that which the holy catholic church of Christ doth,
are to be reputed for excommunicate and heretics; adding withal,
that nevertheless she believeth not the holy catholic church to be
her mother, but believeth only the Father of heaven to be her
Father.

     "3. That she hath, and yet doth verily believe, hold, and
affirm, in the sacrament of the altar under forms of bread and
wine, not to be the very body and blood of our Saviour in
substance, but only a token and remembrance of his death to the
faithful receiver; and this his body and substance is only in
heaven, and not in the sacrament.

     "Lastly, as touching how she hath been or is noted and
reputed among the parishioners of Tunbridge, she said, she could
not tell: howbeit she believed, she was not so taken and reputed."

     The like matter and the same four articles were also the same
present time and place ministered to John Harpole, by the foresaid
Bishop Maurice; who, after the like answers received of him as of
the other before, adjudged and condemned them both together to
death, by one form of sentence, according to the tenor and course
of their several sentence; which ye may read before in Master
Rogers' story.

     And thus these two Christian martyrs, coupled in one
confession, being condemned by the bishop, suffered together at
one fire, in the town of Rochester, where they together ended
their lives about the first day of this present month of April.



337. JOHN HULLIER.

     Next after these ensueth the martyrdom of John Hullier,
minister, who, being first brought up in the school of Eton, was
afterward scholar, and then conduct in the King's College, at
Cambridge; who suffered under Dr. Thirleby, bishop of Ely, and his
chancellor, for the sincere setting out of the light of God's
gracious gospel revealed in these our days; in whose behalf this
is to be lamented, that among so many fresh wits and stirring pens
in that university, so little matter is left unto us touching the
process of his judgment, and order of his suffering, who so
innocently gave his life in such a cause among the midst of them.
By certain letters which he himself left behind, it appeareth that
he was zealous and earnest in that doctrine of truth, which every
true Christian man ought to embrace. His martyrdom was about the
second day of this present month of April.

     John Hullier was brought up at Eton College; and after,
according to the foundation of that house, for that he was ripe
for the university, he was elected scholar in the King's College,
where also, not tarrying full three years of probation before he
was fellow of the college, he after a little season was one of the
ten conducts in the King's College, which was anno 1539.

     Then at length, in process of time, he came to be curate of
Babraham, three miles from Cambridge, and so went afterward to
Lynn; where he, having divers conflicts with the papists, was from
thence carried to Ely, to Dr. Thirleby, then bishop there; who,
after divers examinations, sent him to Cambridge castle, where he
remained but a while. From thence he was conveyed to the town
prison, commonly called the Tolbooth, lying there almost a quarter
of a year, while at length he was cited to appear at Great St.
Mary's on Palm Sunday eve, before divers doctors, both divines and
lawyers, amongst whom was chiefest Dr. Shaxton; also Dr. Young,
Dr. Segewick, Dr. Scot, Mitch, and others; where after examination
had, for that he would not recant, he was first condemned, the
sentence being read by Dr. Fuller.

     Then consequently he was degraded after their popish manner,
with scraping crown and hands. When they had degraded him, he said
cheerfully, "This is the joyfullest day that ever I saw; and I
thank you all, that ye have delivered and lightened me of all this
paltry."

     In the mean time, whilst it was doing, one standing by asked
Hullier what book he had in his hand; who answered, "A Testament:"
whereat this man in a rage took it and threw it violently from
him. Then was he given over to the secular powers, Brasey being
mayor, who, carrying him to prison again, took from him all his
books, writings, and papers.

     On Maundy-Thursday coming to the stake, he exhorted the
people to pray for him, and after holding his peace, and praying
to himself, one spake to him, saying, "The Lord strengthen thee:"
whereat a sergeant, named Brisley, stayed and bade him hold his
tongue, or else he should repent it. Nevertheless Hullier answered
and said either thus or very like, (the effect was all one,)
"Friend, I trust that as God hath hitherto begun, so also he will
strengthen me, and finish his work upon me. I am bidden to a
Maundy, whither I trust to go, and there to be shortly. God hath
laid the foundation, as I by his aid will end it."
Illustration: Hullier at the Stake

     Then going to a stool, (prepared for him to sit on,) to have
his hosen plucked off, he desired the people to pray for him
again, and also to bear witness that he died in the right faith,
and that he would seal it with his blood; certifying them, that he
died in a just cause, and for the testimony of the verity and
truth, and that there was no other rock but Jesus Christ to build
upon, under whose banner he fought, and whose soldier be was; and
yet speaking, he turned himself about toward the east, and
exhorted the people there likewise.

     Now it chanced on a bank to stand three arch-papists, George
Boyes, Henry Barley, and Gray, all three of Trinity College. This
Boyes was one of the proctors of the university that year; to whom
Master Gray spake, saying, "Hear ye not, Master Proctor, what
blasphemy this fellow uttereth? Surely it is evil done to suffer
him." At whose words, this Boyes spake with a loud voice: "Master
Mayor! what mean ye? If ye suffer him thus to talk at liberty, I
tell ye the council shall hear of it, and we take you not to be
the queen's friend. He is a pernicious person, and may do more
harm than you wot of." Whereat simple Hullier, as meek as a lamb,
taking the matter very patiently, made no answer, but made him
ready, uttering his prayer. Which done, he went meekly himself to
the stake, and with chains being bound, was beset with reed and
wood, standing in a pitch-barrel; and the fire being set to, not
marking the wind, it blew the flame to his back. Then he feeling
it, began earnestly to call upon God. Nevertheless his friends,
perceiving the fire to be ill-kindled, caused the sergeants to
turn it, and fire it to that place where the wind might blow it to
his face.

     That done, there was a company of books which were cast into
the fire; and by chance a communion-book fell between his hands,
who received it joyfully, opened it, and read so long till the
force of the flame and smoke caused him that he could see no more.
And then he fell again to prayer, holding his hands up to heaven,
and the book betwixt his arms next his heart, thanking God for
sending him it. And at that time, the day being a very fair day
and a hot, yet the wind was somewhat up, and it caused the fire to
be the fiercer; and when all the people thought he had been dead,
he suddenly uttered these words, "Lord Jesus! receive my spirit;"
dying very meekly.

     The place where he was burned, is called Jesus Green, not far
from Jesus College. Seagar gave him certain gunpowder, but little
to the purpose; for he was dead before it took fire. All the
people prayed for him, and many a tear was shed for him; which the
papists seeing, cried, "he was not to be prayed for; and being but
a damned man, it could profit him nothing." Nevertheless they
continued praying; whereat the papists fell into such a rage, that
they menaced them with terrible threatenings to ward.

     His flesh being consumed, his bones stood upright even as if
they had been alive. Of the people, some took what they could get
of him, as pieces of bones. One had his heart, the which was
distributed so far as it would go; one took the scalp, and looked
for the tongue, but it was consumed except the very root.-- One
rounded him in the ear, and desired him to be constant to the end;
at which he spake nothing, but showed a joyful countenance, and so
continued both constant and joyful to the end.

A letter of John Hullier to the Christian congregation, exhorting
them faithfully to abide in the doctrine of the Lord.

     "It standeth now most in hand, O dear Christians, all them
that look to be accounted of Christ's flock at the great and
terrible day, when a separation shall be made of the sort that
shall be received, from the others which shall be refused,
faithfully in this time of great afflictions to hear our Master

     Christ's voice, the only true Shepherd of our souls, which
saith, Whosoever shall endure to the end shall be safe. For even
now is that great trouble in hand (as here in England we may well
see) that our Saviour Christ spake of so long before, which should
follow the true and sincere preaching of his gospel. Therefore in
this time we must needs either show that we be his faithful
soldiers, and continue in his battle unto the end, putting on the
armour of God, the buckler of faith, the breastplate of love, the
helmet of hope and salvation, and the sword of his holy word,
(which we have heard plentifully,) with all instance of
supplication and prayer; or else, if we do not work and labour
with these, we are apostates and false soldiers, shrinking most
unthankfully from our gracious and sovereign Lord and Captain
Christ, and leaning to Belial. For as he saith, plainly, Whosoever
beareth not my cross and followeth me, he cannot be my disciple.
And, No man can serve two masters; for either he must hate the one
and love the other, or else he shall lean to the one and despise
the other. The which thing the faithful prophet Elias signified,
when he came to the people and said, Why halt ye between two
opinions? If the Lord be God, follow him, or if Baal be he, then
follow him.

     "Now let us not think, but that the same was recorded in
writing for our instruction, whom the ends of the world are come
upon, as the apostle St. Paul saith, Whatsoever things are written
aforehand, they are written for our learning. If Christ be that
only good and true Shepherd that gave his life for us, then let us
that bear his mark, and have our consciences sprinkled with his
blood, follow altogether, for our salvation, his heavenly voice
and calling, according to our profession and first promise. But if
we shall not so do, certainly, (say what we can,) although we bear
the name of Christ, yet we be none of his sheep indeed. For he
saith very manifestly, My sheep hear my voice, and follow me; a
stranger they will not follow, but will flee from him, for they
know not the voice of a stranger.

     "Therefore let every man take good heed in these perilous
days, (whereof we have had so much warning aforehand,) that he be
not beguiled by the goodly outward show and appearance, as Eve was
of our old subtle enemy, whose craft and wiliness is so manifold
and diverse, and so full of close windings, that if he cannot
bring him directly and the plain straight way to consent to his
suggestions, then he will allure him and wind him in by some other
false ways, (as it were by a train,) that he shall not perceive
it; to deceive him withal, and to steal from him that goodly
victory of the incorruptible and eternal crown of glory, which no
man else can have, but he that fighteth lawfully; as at this
present day, if he cannot induce him thoroughly, as others do, to
favour his devilish religion, and of good will and free heart to
help to uphold the same, yet he will inveigle him to resort to his
wicked and whorish school-house; and at the leastwise to be
conversant and keep company with his congregation there, and to 
hold his peace and say nothing, whatsoever he think, so that he be
not a diligent soldier and a good labourer on Christ's side, to
further his kingdom; by that subtle means flattering him that he
shall both save his life, and also his goods, and live in quiet.
But if we look well on Christ's holy will and testament, we shall
perceive that he came not to make any such peace upon earth, nor
yet that he gave any such peace to his disciples; I leave peace
with you, saith he, my peace I give you, not as the world giveth
it, give I unto you. Let not your heart be troubled, nor fearful.
These things have I spoken unto you, that in me ye should have
peace. In the world ye shall have affliction; but be of good
cheer, I have overcome the world. The servant is not greater than
his Lord and Master. If they have persecuted me, they shall also
persecute you. If any man come to me, and hateth not his own
father and mother, wife, children, sisters, yea, and moreover his
own life, it is not possible for him to be my disciple. Blessed be
ye that now weep, for ye shall laugh; and woe be unto you that now
laugh, for ye shall mourn and weep. He that will find his life
shall lose it.

     "Therefore the God of that true peace and comfort, preserve
and keep us, that we never obey such a false flattering, which at
length will pay us home once for all, bringing for temporal peace
and quietness, everlasting trouble, vexation, and disquietness;
for these vain and transitory goods, extreme loss and utter damage
of the eternal treasure and inheritance; for this mortal life,
deprivation of the most joyful life immortal; finally, the
entrance into endless death most miserable, unmeasurable pain and
torment both of body and soul.

     "Now conferring these two schoolmasters together, let us
consider the thing well, and determine with ourselves which way we
ought to take, and not to take the common broad way which seemeth
here most pleasant, and that the most part of the people take.
Surely I judge it to be better, to go to school with our Master
Christ, and to be under his ferula and rod, (although it seemeth
sharp and grievous for a time,) that at the length we may he
inheritors with him of everlasting joy, rather than to keep
company with the devil's scholars, the adulterous generation, in
his school that is all full of pleasure for a while; and at the
end to be paid with the wages of continual burning in the most
horrible lake, which burneth evermore with fire and brimstone
without any end. What shall then these vain goods and temporal
pleasures avail? Who shall then help when we cry incessantly, Woe,
woe, alas, and weal away, for unmeasurable pain, grief, and
sorrow? O let us therefore take heed betimes, and rather be
content to take pains in this world for a time, that we may please
God. Our Saviour Christ the true teacher saith, Every branch that
bringeth not forth fruit in me, my Father will take away.

     "It is also not written in vain, The children of the ungodly
are abominable children; and so are they that keep company with
the ungodly. What doth he else, I pray you, that resorteth to the
ministration and service that is most repugnant and contrary to
Christ's holy testament; there keeping still silence, and nothing
reproving the same; but in the face of the world, by his very deed
itself, declare himself to be of a false, fearful, dissembling,
feigned, and unfaithful heart, and to have laid away from him the
armour of light, discouraging as much as lieth in him all the
residue of Christ's host, and giving a manifest offence to the
weak, and also confirming, encouraging, and rejoicing the hearts
of the adversaries in all their evil doing? By which example he
doth show himself neither to love God, whom he seeth to be
dishonoured and blasphemed of an antichristian minister, nor yet
his neighbour, before whom he should rebuke the evil, as it is
expressly commanded in God's holy law, where it is said, Thou
shalt in any wise rebuke thy neighbour, that thou bear not sin for
his sake. Wherefore let such a one never fantasy to deceive
himself, that his name is registered in the book of life, to have
the stipend of Christ's soldier, except he do the duty and perform
the part of a faithful and right true soldier, as others have done
before. For such fearfulness cometh not from God, as testifieth
St. Paul, saying, God hath not given us the spirit of fear, but of
power and love. Be not ashamed, saith he, to testify our Lord, but
suffer adversity also with the gospel, through the power of God,
which saved us, and called us with an holy calling.

     "To be now fearful, when most need is that we should be of
strong hearts, is utterly the rejecting of the fear of God, and
plain unfaithfulness and disobedience to the express commandment
of our Saviour Christ, which saith in his holy gospel, Fear not
them that kill the body, &c.; for what faithfulness do we express
towards him, when he saith thus to us? and yet we declare in our
doings the very contrary, being ever fearful, even as the
unbelieving Israelites, which unfaithfully feared God's enemies
the heathen Canaanites, whereas he had oftentimes given them
commandment by his true prophet Moses, to do the contrary; for the
which cause, all the whole number of that sect were destroyed in
process of time in the wilderness, and enjoyed not the pleasant
land of promise; which was a bodily figure showed before, and now
agreeing to the promise of the heavenly inheritance, which shall
be given to none other, but only to all such as with love
unfeigned be wholly bent, without any fear of man, to fulfil God's
holy will and pleasure. But all they that pertain to the lively
faith, to the winning of the soul, will faithfully stick to the
commandment, trusting most firmly and faithfully that he that gave
the same, will also give strength plentifully to perform it, even
in the weakest vessels of all, even as we have heard and seen by
many and divers examples; he only be praised there-for.

     "St. Peter saith, Fear not though they seem terrible unto
you, neither be troubled; but sanctify the Lord God in your
hearts. Only, saith St. Paul, let your conversation be as it
becometh the gospel of Christ. Continue in one spirit, and in one
soul; labouring as we do, to maintain the faith of the gospel, and
in nothing fearing your adversaries, which is to them a token of
damnation, and to you of salvation, and that of God; for unto you
it is given, that not only ye should believe in Christ, but also
suffer for his sake. Wherefore let us be right well assured, that
we shall yield a most strait reckoning and account, if we
transgress the said most wholesome precepts given us of our Master
Christ, and of his apostles, and now, in this troublesome time,
wherein the gospel is persecuted, show ourselves fearful soldiers;
as it is manifestly declared in the Revelation of St. John, where
it is written, That the fearful shall have their part with the
unbelieving and abominable, in the lake that burneth with fire and
brimstone, which is the second death. Again, it is written in the
same book for our warning, Because thou art betwixt both, and
neither cold nor hot, I will spew thee out of my mouth.

     "Now, therefore, good Christians, these true testimonies of
God's lively word deeply considered and weighed, let us chiefly
stand in awe of his most terrible judgments, and be not as they
that presumptuously tempt him. Let him always be our fear and
dread. He now chasteneth, he now nurtureth us for our profit,
delighting in us even as a loving father in his beloved child, to
make us perfect, and to have us to be partakers of his holiness.
He now judgeth us, (not utterly taking away his everlasting love
and mercy from us, as he doth from the malignant and wicked.) that
we should not be condemned with the wicked world. But if we now
refuse his most loving chastising, and follow the world, we must
needs have our portion with the world. Wide is the gate, and broad
is the way which leadeth to destruction, and many there be which
go in thereat; but strait is the gate, and narrow is the way, that
leadeth unto life, and few there be that find it. O how much
better is it to go this narrow way with the people of Gad, than to
enjoy the pleasures of sin for a time! In consideration whereof,
let us, without any more slacking and further delays in this great
warning by God's loving visitation, submit ourselves betimes under
his mighty hand, that he may exalt us when the time is come.

     "And thus I wholly commit you to him, and to the word of his
grace, which is able to build further; beseeching you most
heartily to pray for me, that I may be strong through the power of
his might, and stand perfect in all things, being always prepared
and ready, looking for the mercy of our Lord unto eternal rest;
and I will pray for you, as I am most bound. So I trust he will
graciously hear us for his promise' sake made unto all the
faithful in his dearly beloved Son Christ, our alone Saviour,
whose grace be with your spirit, most dear Christians, for ever.
So be it.

     "By your Christian brother, a prisoner of the Lord, JOHN
HULLIER."

To the congregation of Christ's faithful followers.

     "John Hullier, being of long time prisoner, and now openly
judged to die for the testimony of the Lord Jesus, wisheth
heartily to the whole congregation of God, the strength of his
Holy Spirit, to their everlasting health both of body and soul.

     "I now, most dear Christians, having the sweet comfort of
God's saving health; and, being confirmed with his free Spirit,
(be he only praised therefor,) am constrained in my conscience,
thinking it my very duty to admonish you, as ye tender the
salvation of your souls, by all manner of means to separate
yourselves from the company of the pope's hirelings, considering
what is said in the Revelation of St. John, by the angel of God,
touching all men. The words be these; If any man worship the beast
and his image, and receive his mark in his forehead, or in his
hand, the same shall drink the wine of the wrath of God, which is
poured into the cup of his wrath, and he shall be punished with
fire and brimstone before the holy angels, and before the Lamb;
and the smoke of their torment ascendeth up evermore. Mark well
here, good Christians, who is this beast, and worshippers that
shall be partakers of that unspeakable torment. The beast is none
other but the carnal and fleshly kingdom of antichrist, the pope
with his rabble of false prophets and ministers, as it is most
manifest; which, to maintain their high titles, worldly
promotions, and dignities, do with much cruelty, daily more and
more set forth and establish their own traditions, decrees,
decretals, contrary to God's holy ordinances, statutes, laws, and
commandments, and wholly repugnant to his sincere and pure
religion and true worshipping.

     "Now, what do they else, but worship this beast and his
image, who, after they had once already escaped from the
filthiness of the world, through the knowledge of the Lord and
Saviour Jesus Christ, are yet again tangled therein and overcome,
using dissimulation unfaithfully for fear of their displeasure,
doing one thing outwardly, and thinking inwardly another; so
having them in reverence under a cloak and colour, to whom they
ought not so much as to say, God speed, and adjoining themselves
to the malignant congregation, which they ought to abhor as a den
of thieves and murderers, and as the brothel-house of most
blasphemous fornicators; whose voices being contrary to Christ's
voice, if they were of his flock, they would not know, but would 
flee from them; as he himself; being the good Shepherd of our
souls, doth full well in his holy gospel testify. Again, what do
they else, I pray you, but receive the beast's mark in their
foreheads and in their hands, which do bear a fair face and 
countenance outwardly in supporting them as others do, being
ashamed openly to confess Christ and his holy gospel? But this
feignedness and dissimulation Christ and his gospel will in no
wise allow; of whom it is said, Whosoever shall be ashamed of me
and of my words in this adulterous and sinful generation, of him
also shall the Son of man be ashamed, when he shall come in the
glory of his Father with his holy angels. Therefore saith Almighty
God by his prophet Malachi, Cursed be the dissemblers. Ye were
once lightened, and tasted of the heavenly gift, and were become
partakers of the Holy Ghost, and tasted of the word of God, and of
the power of the world to come. And our Saviour Christ saith, No
man that putteth his hand to the plough, and looketh back, is apt
for the kingdom of God. Therefore St. John the apostle useth this
for a manifest token, that the backsliding of the true preachers
of God's word declareth evidently, that they be not of the number
of them. For, saith he, They went out from us, but they were not
of us; for if they had been of us, no doubt they would have
continued with us. Surely, so long as we use dissimulation, and do
play on both hands, we are not in the light. For whatsoever is
manifest, the same is light, as the elect vessel of God, St. Paul,
witnesseth.

     "Wherefore, good Christians, for God's most dear love,
deceive not yourselves through your own wisdom, and through the
wisdom of the world, which is foolishness before God; but certify
and stay your own conscience with the sure truth and faithful word
of God, and with the infallible testimonies of Holy Scripture. For
although God's mercy is over all his works, yet it doth not extend
but only to them that hold fast the confidence and rejoicing of
hope unto the end, not being weary in well-doing, but rather
waxing every day stronger and stronger in the inward man.
Therefore in the Revelation of St. John, where it is entreated of
the beast and his image, it is also said, Here is the sufferance
of saints, and here are they that keep the commandments, and the
faith of Jesus Christ. Whereby Almighty God Both show plainly,
that he doth use those wicked men as instruments for a time, to
try the patience and faith of his peculiar people, without the
performance whereof we can have no part among the living; but as
it is said in the same Revelation, The fearful shall have their
part in the lake that burneth with fire and brimstone, which is
the second death.

     "But peradventure ye will object and say unto me, What shall
we do? shall we cast ourselves headlong to death? I say not so.
But this I say, that we are all bound (if ever we look to receive
salvation at God's hand) in this case wholly to be obedient to his
determinate counsel and foreknowledge, expressed by the gift of
the Spirit in Holy Scripture; and then to cast all our care upon
him, who worketh all in all for the best, unto them that love him;
and thus he giveth commandment, saying, Come away from her, my
people, that ye be not partakers of her sins, and that ye receive
not of her plagues. Now who, hearing this terrible voice of God,
which must needs be fulfilled, will not with all speed and
diligence apply himself to do thereafter, except such as will
presumptuously tempt him? And as touching such, the wise man
saith, He that loveth peril and danger, shall perish therein. But
they that be of the faith of Abraham, even as he did, so will they
in all essays and trials be obedient to the heavenly voice,
howsoever it seemeth contrary to their own natural will and carnal
reason, according to the sure word of faith, which saith, Hope
thou in the Lord, and keep his way; hold thee still in the Lord,
and abide patiently upon him. Let not thy jealousy move thee also
to do evil. Come out from among them, and join not yourselves to
their unlawful assemblies; yea, do not once show yourselves with
the least part of your body to favour their wicked doings, but
glorify God (as most right is) as well in your whole body
outwardly, as inwardly in your spirit, or else you can do neither
of both well; for your body Both belong to God as well as your
spirit. At the dreadful day of judgment we shall all receive the
works of our bodies, according to that we have done, whether it be
good or bad.

     "Therefore whatsoever we do, we may not bring the spirit in
bondage to the body, but contrariwise we must subdue the body and
the will of the flesh to the spirit, that the spirit may freely
accomplish the will of God in all things; for otherwise, we shall
never be partakers of his promise, with the true children of
Abraham. For as St. Paul saith, They which are the children of the
flesh, are not the children of God. If we shall live according to
the flesh, we shall die. For to be carnally-minded is death; but
to be spiritually-minded is life and peace; because that the
fleshly mind is enmity to God; for it is not obedient to the law
of God, neither can be. So then they that are in the flesh, cannot
please God. Now choose you which way you will take; either the
narrow way that leadeth unto life, which Christ himself, and his
faithful followers, have gone through before; or else the broad
pathway that leadeth to destruction, which the wicked worldlings
take their pleasure in for a while. I for my part have now written
this short admonition unto you of good will, (as God is my
witness,) to exhort you to that way which at length you yourselves
shall prove and find to be best, yea, and rejoice thereof. And I
do not only write this, but I will also (with the assistance of
God's grace) ratify and confirm and seal the same' with the
effusion of my blood, when the full time shall be expired that he
hath appointed, which (so far forth as I may judge) must needs be
within these few days. Therefore I now bid you all most heartily
farewell in the Lord, whose grace be with your spirit, Amen. Watch
and pray, watch and pray, pray, pray. So be it.

     "JOHN HULLIER."

     Besides these letters, the said John Hullier left also a
godly prayer.

A prayer of John Hullier.

     "O Lord, open thou my lips, and my mouth shall speak forth
thy praise," with Paternoster, the articles of his belief, and
then to this prayer.

     "O God Almighty, O most merciful God and heavenly Father, for
whose love alone, as thou knowest, O Lord, I now relinquish and
most willingly forsake my loving and well-beloved, yea, and my
most lawful wife, my dear and lawfully begotten children, and all
my friends, with all delights, pomps, and pleasures of the world,
yea, and mine own life, being contented most gladly to leave them
all; and now in thy trial, O good Lord, not to regard them, but
joyfully to give my life, and to die for thee and thy gospel's
sake, whom I most wholly love above all other. I beseech thee, of
thy fatherly pity, with humble and content heart, now most chiefly
to strengthen me with thy Holy Spirit, most merciful Lord; and at
this present time, when most need is, to send down thine holy
angel to comfort, assist, aid, and succour me; to prosper my
journey, and safely to bring me through the strait gate and narrow
way, into thy most joyful, heavenly, and everlasting rest; the
which gate and way thy only begotten and dear Son, and our alone
Saviour Jesus Christ, hath most victoriously, for our comfort, run
through before, making passage and entrance only thereby to all
others that constantly, with a quick and a lively faith, believe
in him, that is, to all such as not only be professors of the
gospel with their mouth, but also do here live according to the
gospel, and be earnest followers of Christ, being made like and
conformable to his image in faithfulness, in love, in sufferance,
in goodness, in pureness, and in all godliness, honesty, and
truth. Wherefore I now wholly submit myself to thee, O God, having
trust and confidence in none other but in thee, O heavenly Father,
and in the cross, passion, death, and bloodshedding of thy Son
Jesus Christ, whereby the world is crucified in me, O Lord, and I
to the world; hungering and thirsting for nothing else but the
health and salvation of my soul, and to live with Christ, who is
my life, my joy, my hope, and all my whole delight, solace, and
treasure.

     "The sight of this great fire shall seem ugly and terrible, O
Lord; but let thy right hand and almighty power give now unto me
sufficient ability and strength to sustain and abide it. O
merciful Lord, keep my soul! O Lord, be merciful unto me; and
speedily deliver me, O thou most mighty God and Maker of all
things, and Ruler of all the kings of the earth! forasmuch as of
thy most bountiful goodness thou hast now surely grafted in my
heart to fear thee above all men, and only to put my whole trust
and confidence in thy mercy. O heavenly Father, I now clearly
before all this assembly of people, even from the very bottom of
my heart, forgive all the world as I desire forgiveness at thy
hand. O Lord, therefore now have mercy upon me, after thy great
goodness; and according to the multitude of thy great mercy, do
away, O Lord, all my sins and offences of my youth, O God, thou
that art the God of my salvation. Yea, and from my hid and secret
faults now thoroughly cleanse me, I most heartily beseech thee,
good Lord, for Christ's most precious death and bloodshedding; for
as for our merits and deservings, they be nothing before thee, O
thou most just and righteous God. But yet, good Lord! the good
works that thou halt appointed for us to walk in, we are most
bound, for the sure confirmation of our faith, always to do to the
uttermost of our power, under pain of damnation. Notwithstanding,
O heavenly Father, when we have done all that we can do, yet are
we unprofitable servants, doing but our duties, and must even then
be fain to say, yea, even the best of us all, with the lowly and
penitent publican, God be merciful to me a sinner, desiring mercy 
in thy sight through Christ for our justification and salvation.
And therefore, for this mine own death's sake, good Lord, I
challenge and claim no merit at all, but only thereby perform my
most bounden duty and reasonable service for thee, upon confession
and testimony of thy truth, rendering wholly to thy almighty name,
O everlasting God, grace and thanks, of whom alone I received
freely the gift to stand to the same unto this day. My strength do
I ascribe unto thee, O God; for thou art my defence. Wherefore
even now also, I beseech thee likewise, O heavenly Father, for
thine infinite mercy and faithfulness' sake, make perfect my ways
in thy paths, that my goings slide not; but that now I may depart
hence, and end my course in thy peace.

     "Pour down the perfect gift of patience upon me, O heavenly
Father, which art the God of all humility and patience, even as
thou knowest now, O Lord, to be most expedient for me; for into
thy merciful defence I commend my whole spirit, soul, mind, [and
body, desiring only thy goodness to direct and guide all my whole
thought and mind,] so long as there remaineth any manner of life
or breath within me, according to thy heavenly will and pleasure.
And now, O good Lord, to do all that lieth in me, I lift up my
heart, mind, and hands, unto thy heavenly throne of grace, crying
and calling unto thee for help in this my distress and extreme
trouble, as thou, O Lord, hast commanded me to do.

     "Now, O most merciful Lord, according to thy most faithful
and loving promise made therein, let thy great power and exceeding
virtue be made perfect through mine infirmity and weakness, that I
may this day most quietly, meekly, and stedfastly suffer death,
and, with a constant and perfect faith, give a strong witness to
the world, even as my Christian brethren have done before me, for
thy word's sake, and for the most true and infallible testimony of
thy dear Son Jesus Christ.

     "O thou mighty God, that madest heaven and earth, the sea and
all that therein is, of nothing; O thou mighty God, that safely
broughtest the children of Israel, thy people, through the midst
of the Red Sea, as it had been a most dry land; thou most mighty
God, that didst send thine angel before them, to vanquish the
great and terrible giants; thou that didst most gloriously deliver
those three children out of the mighty burning oven; thou that
stoppedst the mouths of the cruel and ramping lions, and didst
wondrously deliver thy true servant Daniel, being cast into the
midst of them; thou that always triest the people through the fire
of affliction, even as the pure [and fine] gold is tried in the
furnace, that they may be found laudable in thy sight; and yet of
thy goodness, O Lord, wilt not suffer them to be tried above their
strength; but, even in the midst of their temptation, O Lord,
according to thy very faithfulness, makest a way that they may be
able to bear it; for there is nothing wonderful unto thee; for
thou, Lord, who didst strengthen the first martyr Stephen, being
stoned to death for the true confession of thy Son Christ; thou
most righteous God, who art rich in compassion and mercy towards
all men that faithfully call upon thee; thou most gracious God --
God I say, that from the beginning always strengthenedst thy
prophets, and all other thy faithful servants that ever have
suffered before, for thy name's sake now vouchsafe, O Lord, I
beseech thee, to extend thine accustomed goodness and mercy in
comforting me, thy poor servant; regard thy truth, and defend
thine own rightful cause, O Lord, that thy Son Christ may be
magnified in my mortal and corruptible body.

     "O God, I put no trust, at all in myself, but in thee alone,
which mightily raisest the dead to life, to the declaring and
setting forth of thine incorruptible and everlasting glory, to the
commodity of thy congregation, and to their everlasting comfort in
Christ. For in Christ, and by Christ, which is the author and
finisher of our faith, I now give unto thee, as most worthy, O
heavenly Father, all that whole praise, honour, and glory, for
evermore, and world without end, in all things praising thy holy
name. And to this, let all people, with one voice and godly
consent together, only for the love of thee and thy truth's sake,
say Amen. Now, heavenly Father, glorify thine own name.

     "I remember what our Saviour Christ himself saith in the
gospel, to the comfort of all his true and faithful servants; Ye
are they which have biden with me in my temptation; and I appoint
unto you a kingdom, as my Father hath appointed to me; that ye may
be with me, and eat and drink at my table in my kingdom. Enter in
at the strait gate; for wide is the gate, and broad is the way,
that leadeth to destruction, and many there be that go in thereat;
but strait is the gate, and narrow is the way, which leadeth to
life, and few there be that find it. What doth it profit a man, if
he win all the whole world, and lose his own soul? Be ye ready,
for the Son of man will come in such an hour as you think not.
Through many tribulations we must enter into the kingdom of God.
Whosoever denieth me before men, him will I deny before my Father
which is in heaven. He that findeth his life, shall lose it, and
he that loseth his life for my sake, shall find it. Every one that
forsaketh house or land, brother or, sister, father or mother,
wife or children, for my name's sake, shall receive a hundred-
fold, and shall inherit everlasting life. I say with the godly
man, Eleazar, that thou, O God, which hast the whole knowledge,
knowest openly, that whereas I might be delivered from death, I
suffer these sore pains of my body, but in my mind am well
contented to suffer them, because I fear thee; and as for me, like
as my brethren have done, I offer my body for thy truth's sake,
calling upon God, that he will soon be merciful unto his people,
yea, and by a showing forth his Almighty power may make their
adversaries to know, that He only is to be feared above all the
rulers of the world. It is better to suffer affliction as children
of God, than to enjoy the pleasure of sin for a while. It was said
unto them that were under the altar, and were killed for the word
of God, that they should rest from their labours for a little time
or season, until the number of their fellows and brethren which
should be killed as they were, were fulfilled. Blessed are the
dead which die hereafter in the Lord: Amen. So saith the Spirit,
that they rest from their labours! It is a true saying, If we be
dead with Christ, we shall also live with him; if we suffer with
him, we shall also reign with him; if we deny him, he shall also
deny us. I am sure that my Redeemer liveth, [and I shall be
clothed again with this skin, and see God in my flesh; yea, I
myself shall behold him, not with other eyes, but with these same
eyes.] And I believe verily to see the goodness of the Lord in the
land of the living. Lord Jesu, receive my spirit. Lord, lay not
this sin to their charge. My soul is joyful in the Lord, and I
rejoice in his help. Amen.



338. CHRISTOPHER LYSTER, JOHN MACE, JOHN SPENCER, SIMON JOYNE,
RICHARD NICHOLS AND JOHN HAMOND.

The death and martyrdom of six constant professors of Christ,
burned at Colchester, for the testimony of the gospel, the twenty-
eighth day of April.

 NOT long after the death of Robert Drakes, William Tyms, and the
other Essex martyrs, executed in Smithfield, as is above
specified, followed in the same order likewise of martyrdom, at
one like fire in the town of Colchester, (where the most part of
them did inhabit,) six other blessed martyrs, whose names be
these:

     Christopher Lyster of Dagenham, husbandman; John Mace of
Colchester, apothecary; John Spencer of Colchester, weaver; Simon
Joyne, sawyer; Richard Nichols of Colchester, weaver; and John
Hamond of Colchester, tanner.

     With these six was also joined another, whose name was Roger
Grasbroke, but he afterward submitted himself. Of these above
named, the bishop, because he (as it seemed by the short process
recorded by his registrar) waxed now weary, made a very quick
despatch. For soon after that, they were delivered unto one John
Kingstone, bachelor of civil law, and then commissary to the
bishop, by the earl of Oxford and other commissioners, (as
appeareth by a bill indented, made between the commissioners and
the said commissary, for the receipt of the said prisoners, dated
the twenty-eighth day of March, in the second and third year of
the king and queen, Philip and Mary, which is 1556,) and by him
sent up unto his lord and master, the bishop caused them to be
brought unto his house of Fulham; where, in the open church,
judicially were ministered unto them the same articles that were
propounded unto Bartlet Greene and others, mentioned before. To
the which they made their several answers, agreeing altogether in
one truth, as by the sum and effect thereof here ensuing, more
plainly appeareth.

     "To the first article they all consented and agreed; John
Spencer adding further thereto, that the church malignant (which
is the Church of Rome) is no part of Christ's catholic church; and 
that he neither hath nor doth believe the doctrine and religion
taught and set forth in the said Romish and malignant church.

     "To the second they answered, that they believed that in the
true catholic church of Christ there be but two sacraments; that
is to say, the sacrament of baptism, and the sacrament of the body
and blood of Christ.

     "To the third article they all agreed, confessing that they
were baptized in the faith and belief of the catholic church, and
that their godfathers and godmothers had professed and promised
for them, as is contained in the same article.

     "To the fourth they answered, that they always were, and yet
then did continue in the faith and profession wherein they were
baptized; Richard Nichols adding also, that he had more plainly
learned the truth of his profession by the doctrine set forth in
King Edward the Sixth's days, and thereupon he had builded his
faith, and would continue in the same to his life's end, God
assisting him.

     "To the fifth they answered, that they neither swerved nor
went away from the catholic faith of Christ. Howbeit they
confessed, that within the time articulate, (and before,) they had
misliked, and spoken against, the sacrifice of the mass, and
against the sacrament of the altar, affirming that they would not
come to hear or be partakers thereof, because they had and then
did believe, that they were set forth and used contrary to God's
word and glory. And moreover they did grant, that they had spoken
against the usurped authority of the bishop of Rome, as an
oppressor of Christ's church and gospel, and that he ought not to
have any authority in England. For all which sayings they were no
whit sorry, but rather rejoiced and were glad.

     "To the sixth they answered, that they never refused, nor yet
then presently did refuse, to be reconciled to the unity of
Christ's catholic church; but they said they had, and then did,
and so ever would hereafter, utterly refuse to come to the Church
of Rome, or to acknowledge the authority of the see thereof; but
did utterly abhor the same, for putting down the book of God, the
Bible, and setting up the Babylonical mass, with all other of
antichrist's merchandise.

     "To the seventh article, the effect thereof they all granted.
And Simon Joyne declared further, that the cause of his refusing
to be partaker of their trumpery was, for that the commandments of
God were there broken, and Christ's ordinances changed and put 
out, and the bishop of Rome's ordinances instead thereof put in.
Moreover, as touching the sacrament of Christ's body, Christopher
Lyster affirmed, that in the said sacrament there is the substance
of bread and wine, as well after the words of consecration as
before, and that there is not in the same the very body and blood
of Christ really, substantially, and truly, but only sacramentally
and spiritually by faith in the faithful receivers, and that the
mass is not propitiatory for the quick or for the dead, but mere
idolatry and abomination.

     "To the eighth they said, that they were sent to Colchester
prison by the king and queen's commissioners, because they would
not come to their parish churches, and by them sent unto the
bishop of London, to be thereof further examined.

     "To the ninth they all generally agreed, that that which they
had said in the premises was true, and that they were of the
diocese of London."

     These answers thus made, the bishop did dismiss them for that
present until the afternoon. At which time, having first their
articles and answers read unto them again, and they standing most
firmly unto their Christian profession, they were by divers ways
and means assayed and tried if they would revoke the same their
professed faith, and return to the unity of antichrist's church;
which thing when they refused, the bishop stoutly pronounced the
sentence of condemnation against them, committing them unto the
temporal power; which, upon the receipt of the king and queen's
writ, sent them unto Colchester, where, the twenty-eighth day of
April, most cheerfully they ended their lives, to the glory of
God's holy name, and the great encouragement of others.



339. HUGH LAVEROCK, JOHN APPRICE, KATHARINE HUT, ELIZABETH
THACKVEL, AND JOAN HORNS
Illustration: Laverock and Apprice Brought to Execution in a Cart

Hugh Laverock, a lame old man, of the parish of Barking, painter,
aged sixty-eight, and John Apprice, a blind man, martyrs; burned
at Stratford-le-Bow.
IN the discourse of this parcel or part of history, I know not
whether more to marvel at the great and unsearchable mercies of
God, (with whom there is no respect in degrees of persons, but he
chooseth as well the poor, lame, and blind, as the rich, mighty,
and healthful, to set forth his glory,) or else to note the
unreasonable or rather unnatural doing of these unmerciful
catholics, (I mean Bishop Bonner and his complices,) in whom was
so little favour or mercy to all sorts and kinds of men, that also
they spared neither impotent age, neither lame nor blind, as may
well appear by these two poor creatures, whose stories hereunder
follow. These two poor and simple creatures, being belike accused
by some promoting neighbour of theirs unto the bishop and other of
the king and queen's commissioners, were sent for by their
officer; and so, being brought and delivered into the hands of the
said bishop, were, the first day of May, examined before him in
his palace at London; where he first propounded and objected
against them those nine articles, whereof mention is made before,
ministered as well unto Bartlet Greene, as also unto many others.
To the which they answered in effect, as Christopher Lyster, John
Mace, and others before mentioned had done.

     Whereupon they were again sent to prison, and (beside other
times) the ninth day of the same month, in the consistory of
Paul's, were again openly produced; and there (after the old
order) travailed withal to recant their opinions against the
sacrament of the altar. Whereunto Hugh Laverock first said, "I
will stand to mine answers, and to that I have confessed; and I
cannot find in the Scriptures, that the priests should lift up
over their head a cake of bread."

     The bishop then turned him unto John Apprice, and asked what
he would say. To whom he answered, "Your doctrine," said he, "that
ye set forth and teach, is so agreeable with the world, and
embraced of the same, that it cannot be agreeable with the
Scripture of God. And ye are not of the catholic church; for ye
make laws to kill men, and make the queen your hangman." At which
words the bishop, belike somewhat tickled, and therefore very loth
to delay their condemnation any longer, (such was now his hot
burning charity,) commanded that they should be brought after him
unto Fulham, whither he before dinner did go; and there in the
afternoon, after his solemn manner, in the open church, he
pronounced the definitive sentence of condemnation against them;
and so, delivering them into the hands of the temporal officer,
thought to despatch his hands of them, but could not so despatch
his conscience before the judgment of God, from the guiltiness of
innocent blood.

     The poor men, being now in the temporal officer's hands,
might not there be suffered long to remain; and therefore the
fifteenth day of May, very early in the morning, they were carried
from Newgate in a cart to Stratford-le-Bow, and most quietly in
the fire, praising God, yielded up their souls into his hands,
through a lively faith in Jesus Christ, whom unto the end they did
most constantly confess.

     At their death, Hugh Laverock, after he was chained, cast 
away his crutch; and comforting John Apprice, his fellow martyr,
said unto him, "Be of good comfort, my brother; for my Lord of
London is our good physician. He will heal us both shortly; thee
of thy blindness, and me of my lameness." And so patiently these
two good saints of God together suffered.

Three women the same time burned in Smithfield; Katharine Hut,
Elizabeth Thackvel, and Joan Horns.

     The next day after martyrdom of this lame and blind man above
specified, in the said month of May, were brought to the fire
three women, with whom also was adjoined another, who being in the
same constancy with them, was likewise partaker of the said
condemnation. The names of these were; Katharine Hut of Bocking,
widow; Joan Horns of Billericay, maid; Elizabeth Thackvel of Great
Burstead, maid; Margaret Ellis of Billericay, maid.

     How these, with divers other more, were persecuted and sent
up, especially by Sir John Mordant, and Edmund Tyrrel, esquire,
justices of peace, this their letter following will declare.

     "Our humble commendations to your Lordship; these shall be to
advertise you, that we have sent unto your good Lordship Joan
Potter, the wife of Hugh Potter, James Harris, servant of William
Harris of Bromhill, and Margaret Ellis, for that they be not
conformable to the orders of the church, nor to the real presence
of Christ's body and blood in the sacrament of the altar, to use
your Lordship's pleasure with them, as you think good; not
doubting with the punishment of these and others before sent to
your Lordship, but that the parishes of Great Burstead and
Billericay shall be brought to good conformity. Thus, committing
your good Lordship to the tuition of the Almighty God, we take our
leave.-- From Great Burstead, this present second day of March,
1556.

     "Your Lordship's to command,

     JOHN MORDANT, EDMUND TYRREL."

     After the receipt of these letters, Bishop Bonner, entering
to examination of these four women above-named, laid and objected
the like articles to them as after his usual form he used to
minister, and are before expressed; whereunto the same women
likewise agreeing in the same unity of spirit and doctrine,
accorded in their answers, much agreeing unto the others before
them.

     "As first, to the article in the first place objected, they
consented and granted, believing the said article to be true in
every part thereof.

     "To the second, partly they answered, they could not tell
what a sacrament is; Elizabeth Thackvel and Katharine Hut adding
moreover, that matrimony, and baptism, and the Lord's supper, were
sacraments ordained in the church; but whether the other specified
in this article be sacraments (as they heard them called) ordained
by God or not, they could not tell. Margaret Ellis being examined
severally, as the others were, upon the same, it was demanded of
her, where she had borne her candle on Candlemas-day, and where
she received ashes upon Ash-Wednesday. Item, Where she was
confessed, and where she received the sacrament of the altar at
Easter last before. To the which she answered, that neither had
she borne candles, nor received ashes; neither yet had been
confessed, nor received the sacrament of the altar, because her
conscience did not suffer nor permit her to approve or allow any
of those things. But she confessed that about two years then last
past, one Sir John, the vicar of Much Burstead, did minister unto
her in the church there, the communion in English; at which time
he did give her a piece of bread, which she received in
remembrance of Christ's death and passion. And further, being
demanded how many sacraments there were, answered, (as a young
maid unskilled,) in her simple ignorance, that she could not tell.
Howbeit she had heard (she said) that there was one sacrament, but
what it was called she could not tell. Notwithstanding this her
simplicity and small knowledge, (which had more need to have been
charitably and favourably instructed, than thus cruelly to be
condemned,) she was yet, in the end, after divers and sundry open
examinations, denounced and adjudged a heretic; and thereupon was
delivered to the sheriffs of London, who sent her to Newgate,
there to abide her appointed hour of burning; which the Lord, in
his secret yet merciful judgment, prevented; calling her, in the
mean while, in his mercy, out of this her miserable life, by
sickness, into his eternal joy and rest, before that she could
seal her faith with the shedding of her blood, which willingly she
would have done, if the Lord's good will had so been.

     "To the third likewise they granted, that they were baptized
by their godfathers and godmothers, 'which godfathers and 
godmothers,' said Margaret Ellis, 'did not then know so much, as
she doth now know:' Katharine Hut adding withal and saying, that
she was baptized; but what her godfathers and godmothers did then
promise for her in her name, she could not tell, &c.

     "To the fourth article Margaret Ellis and Elizabeth Thackvel
did grant thereunto: Katharine Hut said moreover, that she, being
of the age of fourteen years, was of the faith wherein she was
christened; and yet nevertheless the said faith in that age (she
said) was but a dead faith, because she did not then understand
what she did believe. Joan Horns added, that she, being eleven
years of age, began to learn the faith set forth in King Edward's
days, in the which faith and religion (she said) she hath
hitherto, and yet doth, and so will hereafter continue, God so
assisting her.

     "To the fifth article they answered and confessed, according
all in this effect, that as touching the mass, they knew no
goodness in it; and as touching the sacrament of the altar, they
believed that Christ's natural body is in heaven, and not in the
sacrament of the altar; and as concerning the see of Rome, they
acknowledged no such supremacy in that see, neither have they any
thing to do therewith.

     "In answering the sixth article, they did all generally
refuse to be reconciled or united to the Church of Rome, or any
other church, contrary to that wherein they now stood and did
profess.

     "To the seventh article they answered likewise, that they had
so done and said in all things, as it is in this article
contained: Katharine Hut adding moreover the reason why; for that
(said she) neither the service in Latin, mass, matins, and even-
song, nor the sacraments, were used and ministered according to
God's word: and furthermore, that the mass is an idol, neither are
the true body and blood of Christ in the sacrament of the altar,
as they make men believe.

     "The answer to the eighth article, declared that they were
all and every one sent up to Bonner by Sir John Mordant, knight,
and justice of peace in Essex, (the Lord of his mercy send us
better justices, I beseech him,) for that they could not affirm
the presence of Christ's body and blood to be truly and really in
the sacrament, and for that they came not to their popish parish
church.

     "To the ninth article, they answered and confessed the
premises thereof to be true, and denied not the same; save that
Katharine Hut said, that she was of Booking in Essex, of the
peculiar jurisdiction of Canterbury, and not of the diocese and
jurisdiction of London."

     After these their answers received, they were produced again
about the thirteenth of April to further examination, and so at
length to their final judgment; where Katharine Hut, widow,
standing before the bishop, boldly and constantly stood to that
which she had said before, neither yielding to his fair promises,
nor overthrown with his terror: who being required of the
sacrament to say her mind, and to revoke herself unto the
fellowship of the catholic faith, openly protested, saying, "I
deny it to be God; because it is a dumb god, and made with men's
hands." Wherein the good and faithful martyr of Christ firmly
persisting, so received her sentence, being condemned of Bonner to
the fire; which she with great constancy sustained by the grace
and strength of the Lord, and did abide for the cause and love of
Christ.

     Joan Horns, maid, being produced likewise to her judgment and
condemnation, with like firmness and Christian fortitude declared
herself a true martyr and follower of Christ's testament, giving
no place to the adversary. But being charged that she did not
believe the sacrament of Christ's body and blood to be Christ
himself, of the which sacrament (contrary to the nature of a
sacrament) the adversaries are wont to make an idol-service; to
this she, protesting openly her mind, said as followeth: "If you
can make your god to shed blood, or to show any condition of a
true lively body, then will I believe you: but it is but bread, as
touching the substance thereof," meaning the matter whereof the
sacrament consisteth; "and that which you call heresy, I trust to
serve my Lord God in," &c. And as concerning the Romish see, she
said, "My Lord," speaking to Bonner, "I forsake all its
abominations; and from them, good Lord deliver us." From this her
stable and constant assertion, when the bishop was too weak to
remove her, and too ignorant to convince her, he knocked her down
with the butcherly axe of his sentence. And so the holy virgin and
martyr, committed to the shambles of the secular sword, was
offered up with her other fellows a burnt sacrifice to the Lord, 
"in the savour of a sweet and pleasant smell."

     As touching Margaret Ellis, she likewise, persevering in her
foresaid confession, and resisting the false catholic error sand
heresies of the papists, was by the said Bonner adjudged and
condemned; but before the time of her burning came, prevented by
death in Newgate prison, departed and slept in the Lord.

     No less strength in the grace of the Lord appeared in the
other maid, Elizabeth Thackvel, whose heart and mind the Lord had
so confirmed in his truth, so armed with patience, that as her
adversaries could by no sufficient knowledge of Scripture convince
her affirmation, so by no forcible attempts they could remove her
confession. Whereupon she, standing to the death, being in like
sort condemned by the said unbishoplike persecutor, gave her life
willingly and mildly for the confirmation and seal-ing up of the
sincere truth of God's word.

     These three innocent and godly women, thus falsely and
wrongfully by men condemned for the just quarrel and cause of
God's gospel, were had to Smithfield, and there, cruelly bound to
the stake, gave their bodies to the tormentors: their spirits they
commended to God, for whose glory they were willing and ready to
suffer whatsoever the cruel hands of their enemies should work
against them, dying more joyfully in the flaming fire, than some
of them that burned them did, peradventure, in their beds. Such a
Lord is God, glorious and wonderful in all his saints. The
martyrdom of these saints of God was the sixteenth of May.



340. THOMAS DROWRY AND THOMAS CROKER.
Illustration: Croker and Drowry at the Stake

 YE heard a little before of two men, the one blind, the other
lame, which suffered about the fifteenth of May. And here is not
to be forgotten another as godly a couple, which suffered the like
passion and martyrdom for the same cause of religion at
Gloucester: of the which two, the one was a blind boy, named
Thomas Drowry, mentioned before in the history of Bishop Hooper,
whom the said virtuous bishop confirmed then in the Lord, and in
the doctrine of his word. With him also was burned another in the
same place, and at the same fire in Gloucester, about the
fifteenth of May, whose name was Thomas Croker, bricklayer.

     Concerning the which blind boy, how long he was in prison,
and in what year he suffered, I am not certain. Of this, credible
intelligence I have received by the testimony of the registrar
then of Gloucester, named John Taylor, alias Barker, that the said
blind boy, at his last examination and final condemnation, was
brought, by the officers under whose custody he had remained,
before Dr. Wil-liams, then chancellor of Gloucester, sitting ju-
dicially with the said registrar in the consistory, near unto the
south door, in the nether end of the church of Gloucester; where
the said chancellor then ministered unto the boy such usual
articles as are accustomed in such cases, and are sundry times
mentioned in this book. Amongst which he chiefly urged the article
of transubstantiation, saying in effect as followeth: --

     Chancellor.--"Dost thou not believe, that after the words of
consecration spoken by the priest, there remaineth the very real
body of Christ in the sacrament of the altar?"

     To whom the blind boy answered, "No, that I do not."

     Chancellor.--"Then thou art a heretic, and shalt be burned.
But who hath taught thee this heresy?"

     Thomas.--"You, Master Chancellor."

     Chancellor.--"Where, I pray thee?"

     Thomas.--"Even in yonder place;" pointing with his hand, and
turning towards the pulpit, standing upon the north side of the
church.

     Chancellor.--"When did I teach thee so?"

     Thomas.--"When you preached there [naming the day] a sermon
to all men, as well as to me, upon the sacrament. You said, the
sacrament was to be received spiritually by faith, and not
carnally and really, as the papists have heretofore taught."

     Chancellor.--"Then do as I have done, and thou shalt live as
I do, and escape burning."

     Thomas.--"Though you can so easily dispense with yourself,
and mock with God, the world, and your conscience, yet will I not
so do."

     Chancellor.--"Then God have mercy upon thee; for I will read
the condemnation sentence against thee."

     Thomas.--"God's will be fulfilled."

     The registrar being herewith somewhat moved, stood up, and
said to the chancellor:

     Registrar.--"Fie for shame, man! will you read the sentence
against him, and condemn yourself? Away, away, and substitute some
other to give sentence and judgment."

     Chancellor.--"No, registrar, I will obey the law, and give
sentence myself, according to mine office."

     And so he read the sentence condemnatory against the boy,
(with an unhappy tongue, and a more unhappy conscience,)
delivering him over unto the secular power; who the said fifteenth
day of May, brought the said blind boy to the place of execution
at Gloucester; together with one Thomas Croker a bricklayer,
condemned also for the like testimony of the truth, where both
together, in one fire, most constantly and joyfully yielded their
souls into the hands of the Lord Jesus.



341. PERSECUTION IN SUFFOLK

     After the death of these above rehearsed, were three men
burnt at Beccles in Suffolk, in one fire, about the twenty-first
of May, anno 1556, whose names are here specified: Thomas Spicer
of Winston, labourer; John Denny, and Edmund Poole. This Thomas
Spicer was a single man, of the age of nineteen years, and by
vocation a labourer, dwelling in Winston in the county of Suffolk,
and there taken in his master's house in summer, about or soon
after the rising of the sun, (being in his bed,) by James Ling and
John Keretch of the same town, and William Davies of Debenham in
the said county.

     The occasion of his taking was, for that he would not go to
their popish church to hear mass and receive their idol, at the
commandment of Sir John Tyrrel, knight, of Gipping-hall in
Suffolk, and certain other justices there, who sent both him and
them to Eye dungeon in Suffolk, till at length they were all three
together brought before Dunning, then chancellor of Norwich, and
Master Mings the registrar, sitting at the town of Beccles, to be
examined.

     And there the said chancellor, persuading what he could to
turn them from the truth, could by no means prevail of his
purpose. Wherefore, minding in the end to give sentence on them,
he burst out in tears, entreating them to remember themselves, and
to turn again to the holy mother church, for that they were
deceived and out of the truth, and that they should not wilfully
cast away themselves, with such-like words.

     Now as he was thus labouring them, and seemed very loth to
read the sentence, (for they were the first that he condemned in
that diocese,) the registrar there sitting by, being weary belike
of tarrying, or else perceiving the constant martyrs to be at a
point, called upon the chancellor in haste to rid them out of the
way, and to make an end. At the which words the chancellor read
the condemnation over them with tears, and delivered them to the
secular power.

The articles, whereupon they were condemned.

     "The articles objected to these, and commonly to all others
condemned in that diocese by Dr. Hopton bishop of Norwich, and by
Dunning his chancellor, were these:

     "First, It was articulate against them, that they believed
not the pope of Rome to be supreme head immediately under Christ
in earth of the universal catholic church.

     "2. Item, That they believed not holy bread and holy water,
ashes, palms, and all other like ceremonies used in the church, to
be good and laudable for stirring up the people to devotion.

     "3. Item, That they believed not, after the words of
consecration spoken by the priest, the very natural body of
Christ, and no other substance of bread and wine, to be in the
sacrament of the altar.

     "4. Item, That they believed it to be idolatry to worship
Christ in the sacrament of the altar.

     "5. Item, That they took bread and wine in remembrance of
Christ's passion.

     "6. Item, That they would not follow the cross in procession,
nor be confessed to a priest.

     "7. Item, That they affirmed no mortal man to have in himself
free-will to do good or evil."

     For this doctrine and articles above prefixed, these three,
as is aforesaid, were condemned by Dr. Dunning and committed to
the secular power, Sir John Silliard being the same time high
sheriff of Norfolk and Suffolk. And the next day following upon
the same, they were all burnt together in the said town of
Beccles. Whereupon it is to be thought, that the writ De
comburendo was not yet come down, nor could be, the lord
chancellor, Bishop Heath, being the same time at London: which if
it be true, then it is plain, that both they went beyond their
commission, that were the executioners, and also the clergy, which
were the instigators thereof, cannot make good that they now
pretend; saying, that they did nothing but by law. But this let
the Lord find out when he seeth his time.

     In the mean time, while these good men were at the stake, and
had prayed, they said their belief; and when they came to the
reciting of the catholic church, Sir John Silliard spake to them:
"That is well said, sirs," quoth he, "I am glad to hear you say,
you do believe the catholic church. That is the best word I have
heard of you yet." To the which his sayings Edmund Poole answered,
that though they believed the catholic church, yet did they not
believe in their popish church, which is no part of Christ's
catholic church, and therefore no part of their belief.

     When they rose from prayer, they all went joyfully to the
stake; and being bound thereto, and the fire burning about them,
they praised God in such an audible voice, that it was wonderful 
to all those which stood by and heard them.

     Then one Robert Bacon, dwelling in the said Beccles, a very
enemy of God's truth, and a persecutor of his people, being there
present within hearing thereof, willed the tormentors to throw on
faggots to stop the knaves' breaths, as he termed them; so hot was
his burning charity. But these good men, not regarding their
malice, confessed the truth, and yielded their lives to the death
for the testimony of the same, very gloriously and joyfully. The
which their constancy in the like cause the Lord grant we may
imitate and follow unto the end, (whether it be death or life,) to
glorify the name of Christ, Amen!

     And forasmuch as we have here entered into the persecution of
Norfolk and Suffolk, it cometh therefore to mind, by occasion
hereof, briefly to touch, by the way, some part (for the whole
matter cannot be so expressed as it was done) touching the
troubles of the towns of Winston and Mendlesham in Suffolk, raised
and stirred by the said Sir John Tyrrel and other justices there
of the like affinity. The sum and effect of which briefly is thus
signified to me by writing.

     By the procurement of Sir John Tyrrel, knight, and others of
his colleagues, there were persecuted out of the town of Winston
in Suffolk, these persons hereafter following, anno 1556: Mrs.
Alice Twaites, gentlewoman, of the age of threescore years and
more, and two of her servants; Humphrey Smith and his wife;
William Catchpoole and his wife; John Mauling and his wife;
Nicholas Burlingham and his wife; and one Rought and his wife.

     Such as were persecuted and driven out of the town of
Mendlesham in the county of Suffolk:

     Simon Harlstone, and Katharine his wife, with his five
children: William Whitting, and Katharine his wife: Thomas Dobson,
and his wife; Thomas Hubbard, and his wife; John Doncon, and his
wife and maid; William Doncon; Thomas Woodward the elder; one
Konnold's wife; a poor widow; one Mother Semon's maid: besides
those that were constrained to do against their conscience, by the
help of the parish priest, whose name was Sir John Brodish.

     These be the chief causes why those above-named were
persecuted:

     "First, They did hold and believe the holy word of God to be
the sufficient doctrine unto their salvation.

     "Secondly, They denied the pope's usurped authority, and did
hold all that church of antichrist to be Christ's adversaries. And
further, they refused the abused sacraments, defied the mass and
all popish service and ceremonies, saying they robbed God of his
honour, and Christ of his death and glory, and would not come at
the church, without it were to the defacing of that they did
there.

     "Thirdly, They did hold that the ministers of the church, by
God's word, might lawfully marry.

     "Fourthly, They held the queen to be as chief head, and
wicked rulers to be a great plague sent of God for sin, &c.

     "Fifthly, They denied man's free-will, and held that the
pope's church did err, and many others in that point with them;
rebuking their false confidence in works, and their false trust in
man's righteousness. Also, when any rebuked those persecuted for
going so openly, and talking so freely, their answer was, They
knowledged, confessed, and believed, and therefore they must
speak: and that their tribulation was God's good will and
providence, and that his judgments were right, to punish them with
others for their sins; and that of very faithfulness and mercy God
had caused them to be troubled, so that one hair of their heads
should not perish before the time, but all things should work unto
the best to them that love God. And that Christ Jesus was their
life and only righteousness, and that only by faith in him, and
for his sake, all good things were freely given them; also
forgiveness of sins and life everlasting."

     Many of these persecuted were of great substance, and had
possessions of their own: give God the praise!



342. SAILORS SAVED THROUGH THE POWER OF FAITH.
Illustration: The Rescue of Gregory Crowe


     Forasmuch as we are now in the month of May, before we
overpass the same, and because the story is not long, and not
unworthy peradventure of noting, it shall not grieve the studious
reader, a little to give the hearing thereof, whereby to learn to
marvel and muse at the great works of the Lord. They that go down,
saith the psalmist, into the sea, labouring upon the water, have
seen the works of the Lord, and his mighty wonders upon the deep,
&c. The truth whereof may well appear in this story following:
which story, as it is signified and written to me by relation of
the party himself, which was doer thereof, called Thomas Morse, so
I thought to purport the same as followeth:

     "Upon Tuesday after Whitsunday, which was the twenty-sixth
day of May, in this present year, 1556, (or else, as he rather
thinketh, in the year next before, which was 1555,) a certain poor
man whose name was Gregory Crow, dwelling in Malden, went to the
sea, minding to have gone into Kent for fulling earth; but by the
way, being foul weather, was driven upon a sand, where presently
the boat sank, and was full of water, so that the men were forced
to hold themselves by the mast of the boat, and all things that
would swim did swim out of her: amongst which Crow saw his
Testament in the water, and caught it and put it in his bosom. Now
it was ebbing water, so that within one hour the boat was dry, but
broken so as they could not save her: but they went themselves
upon the sand, (being ten miles at the least from the land,) and
there made their prayers together, that God would send some ship
that way to save them, (being two men and one boy in all,) for
they might not tarry upon the sand but half an hour, but it would
be flood; in the which time they found their chest, wherein was
money to the sum of five pound six shillings and eight pence, the
which money the man which was with the said Crow (whose name I
know not) took and gave it unto Crow, who was owner thereof, and
he cast it into the sea, saying, 'If the Lord will save our lives,
he will provide us a living.' And so they went upon the mast
there, hanging by the arms and legs for the space of ten hours, in
the which time the boy was so weary and beaten with the sea, that
he fell off and was drowned.

     "And when the water was gone again, and the sand dry, Crow
said to his man, 'It were best for us to take down our masts, and
when the flood cometh, we will sit upon them, and so it may please
God to bring us to some ship that may take us up.' Which thing
they did, and so at ten of the clock in the night of the same
Tuesday, the flood did bear up the mast whereupon they sat.

     "And upon the Wednesday, in the night, the man died, being
overcome with hunger and watching. So there was none left but this
Crow, who, driving up and down in the sea, called upon God as he
could, and might not sleep, for fear that the sea would have
beaten him off.

     "So at length, I myself (said Thomas Morse) being laden to
Antwerp with my crayer, going from Leigh upon Friday, having
within my crayer, of mariners and merchants, to the number of
forty-six persons; and so coming to the Foreland, the wind was not
very good, so that I was constrained to go somewhat out of my way,
being in the afternoon about six of the clock, where at the last
we saw a thing afar off, appearing unto us like a small buoy, that
fishermen do use to lay with their hooks.

     "When we saw it, some said, 'Let us have some fish.' And I
said to him that was at the helm, Keep your course away, for we
shall but hinder the fisherman, and have no fish neither;' and so
at my commandment he did. But at length he at the helm standing
higher than all we did, said, 'Methink, master, it is a man.' But
yet they, being in doubt that it was but a fisher's buoy, returned
the ship from him again to keep their course.

     "Crow, beholding the ship to turn from him, being then in
utter despair, and ready now to perish with watching and famine,
and moreover miserably beaten with the seas, at last took his
mariner's cap from his head, and holding up the same with his arm,
as high as he could, thought by shaking it as well as he might, to
give them some token of better sight. Whereupon the steersman more
sensibly perceiving a thing to move, advertised us again,
declaring how he did see plainly a man's arm; and with that we all
beheld him well, and so came to him and took him up. And as soon
as we had him in our ship, he began to put his hand in his bosom;
and one asked him if he had money there. 'No,' said he, 'I have a
book here, I think it be wet; 'and so drew out his Testament,
which we then dried. But the sea had so beaten him, that his eyes,
nose, and mouth were almost closed with salt, that the heat of his
face and the weather had made. So we made a fire and shifted him
with dry clothes, and gave him aqua composite to drink, and such
meat as was in the ship; and then let him sleep.

     "The next day we awaked him about eight of the clock in the
morning, and his blood began somewhat to appear in his flesh, (for
when we took him up, his flesh was even as though it had been
sodden, or as a drowned man is,) and then we talked with him of
all the matter before rehearsed. And so, sailing to Antwerp, the
merchants, which saw the thing, published the same in Antwerp; and
because it was wonderful, the people there, both men and women,
came to the ship to see him, many of them. Some gave him a
petticoat, and some a shirt, some hosen, and some money (always
noting how he cast away his money, and kept his book). And many of
the women wept when they heard and saw him. And Master Governor of
the English nation there had him before him, and talked with him
of all the matter; and, pitying his case, commanded the officer of
the English house to go with him to the free post-houses amongst
the English merchants, and I with them; and at three houses there
was given him six pound ten shillings. And so from thence he went
with me to Rouen, where the people also came to him to see him,
marvelling at the great works of God."

     And thus much concerning this poor man with his New Testament
preserved in the sea (which Testament the pope's clergy condemneth
on the land) ye have heard, as I received by the relation of the
party above-named, who was the doer thereof, and yet alive
dwelling in Leigh, well known to all merchants of London. In which
story this by the way understand, good reader, (which rightly may
be supposed,) that if this poor man, thus found and preserved in
the sea with a New Testament in his bosom, had had instead of that
a pix with a consecrated host about him, no doubt it had been rung
ere this time all Christendom over for a miracle, so far as the
pope hath any land. But to let the pope with his false miracles
go, let us return again to our matter begun, and adjoin another
history of much like condition, testified likewise by the
information of the said Thomas Morse above mentioned, to the
intent to make known the worthy acts of the Almighty, that he may
be mag-nified in all his wondrous works. The story is thus
declared, which happened anno 1556, about Michaelmas.

Another like story of God's providence upon three men delivered
upon the sea.

     "There was a ship," (saith the said Thomas Morse,) "whereof I
had a part, going towards the Bay for salt, with two ships of
Brightlingsea, which were all together going for salt, as before
is said. At what time we were within ten miles of the North
Foreland, otherwise called Thanet, the wind did conue so contrary
to our ship, that we were forced to go clean out of the way; and
the other two ships kept their course still, until our ship was
almost out of sight of them. And then they saw a thing driving
upon the sea, and hoisted out their boat and went unto it; and it
was three men sitting upon a piece of their ship, who had sitten
so two days and two nights.

     "There had been in their ship eight men more, which were
drowned, being all Frenchmen, dwelling in a place in France called
Oleron. They had been at Dantzic, and lost their ship about
Orfordness, as might be learned by their words. They were men that
feared God; the one of them was owner of the ship. Their exercise,
while they were in our ship, was, that after their coming in, they
gave thanks for their deliverance. Both morning and evening they
exercised prayer, and also before and after meat. And when they
came into France, our ships went to the same place where these men
dwelt; and one of them did sell unto our men their ship's lading
of salt, and did use them very courteously and friendly; and not
at that time only, but always whensoever that ship cometh thither,
(as she hath been there twice since,) he always doth for them, so
that they can lack nothing. I should have noted, that after our
ship had taken up those three men out of the sea, they had the
wind fair presently, and came and overtook the other two ships
again, and so they proceeded in their voyage together."

     For the more credit of this story above recited, to satisfy
either the doubtful, or to prevent the quarreller, I have not only
alleged the name of the party which was the doer thereof, but also
expressed the matter in his own words, as I of him received it;
the party and reporter himself being yet alive, and dwelling at
Leigh, a man so well known amongst the merchants of London, that
whosoever heareth the name of Thotnas Morse, will never doubt
there-of. And again, the matter itself being so notoriously known
to merchants as well here as at Antwerp, that though his name were
not expressed, the story can lack no witnesses.



343. OTHER MARTYRS, JUNE 1556.

The death of William Sleek in the King's Bench.

     The last day of the said month of May, in the year aforesaid,
William Slech, being in prison for the said doctrine of the Lord's
gospel, and the confession of his truth, died in the King's Bench,
and was buried on the back side of the said prison; for that the
Romish catholic spiritualty thought him not worthy to come within
their pope-holy churchyards, neither in any other Christian
burial, as they call it.

     In June next following, about the sixth day of the same
month, four martyrs suffered together at Lewes, whose names were
these: Thomas Harland, of Woodmancott, carpenter; John Oswald, of
Woodmancott, husbandman; Thomas Avington, of Ardingley, turner;
Thomas Read.

     To Thomas Harland I find in the bishop of London's registers,
to be objected for not coming to church. Whereunto he answered,
that after the mass was restored, he never had will to hear the
same, because (said he) it was in Latin, which he did not
understand, and therefore as good (quoth he) never a whit as never
the better. John Oswald denied to answer any thing, until his
accusers should be brought face to face before him; and neverthe-
less said, that fire and faggots could not make him afraid: but as
the good preachers which were in King Edward's time have suffered
and gone before, so was he ready to suffer and come after, and
would be glad thereof.

     These four, after long imprisonment in the King's Bench, were
burned together at Lewes in Sussex, in one fire, the day of the
month aforesaid.

The martyrdom of Thomas Whood and Thomas Milles

     In the same town of Lewes, and in the same month likewise,
were burned Thomas Whood, min-ister, and Thomas Milles, about the
twentieth day of the same month, for resisting the erroneous and
heretical doctrine of the pretended catholic Church of Rome.

Two dead in the King's Bench.

     In the which month likewise, William Adherall, minister,
imprisoned in the King's Bench, there died the twenty-fourth day
of the same month, and was buried in the back side: also John
Clement, wheelwright, who, dying in the said prison, in like sort
upon the dunghill was buried, in the back side, two days after,
viz. the twenty-sixth day of June.

A merchant's servant burned at Leicester.

     The next day following of the said month of June, we read of
a certain young man, a merchant's servant, who for the like
godliness suffered cruel persecution of the papists, and was burnt
at Leicester the twenty-sixth day of the month of June above-
named.



344. THIRTEEN MARTYRS BURNED AT STRATFORD-LE-BOW.
Illustration: The Thirteen Martyrs of Stratford-le-Bow

     Not long after the death of the merchant's servant before
mentioned, there followed in this happy and blessed order of
martyrs burnt in one fire at Stratford-le-Bow by London, eleven
men and two women, whose dwellings were in sundry places in Essex,
and whose names hereafter follow:-- Henry Adlington, Laurence
Pernam, Henry Wye, William Halliwel, Thomas Bowyer, George
Searles, Edmund Hurst, Lyon Cawch, Ralph Jackson, John Derifall,
John Routh, Elizabeth Pepper, and Agnes George.

     Unto whom the sixth of June, anno 1556, Dr. Darbyshire,
Bonner's chancellor, in form of law ministered the same articles
that were pronounced unto Thomas Whittle and his company,
mentioned before; to the which they made their several answers, in
simplicity and in a good conscience, the sum and effect whereof
ensueth.

Their answers to the articles.

     "To the first, they all answered affirmatively; but Lyon
Cawch added further, that he believed that the true faith and
religion of Christ is wheresoever the word of God is truly
preached.

     "To the second article they all answered in effect, denying
that there be seven sacraments; some affirming that in the church
of Christ there be but two sacraments, that is to say, baptism and
the Lord's supper. Others referring themselves to believe as the
Scripture teacheth them: and other some refused to make answer
because of their simplicity.

     "To the third article they all answered affirmatively.

     "To the fourth article they all answered affirmatively,
saving John Routh, who said he would make no answer thereunto. But
Lyon Cawch added, that he believed the article to be true; but it
was because he had no better knowledge. And Agnes George added,
that in King Edward the Sixth's time she went from her old faith
and religion, and believed in the faith and religion that was then
taught and set forth.

     "To the fifth, they all answered in effect affirmatively,
saving John Routh, whose answer was, that the mass is such a
thing, which neither can nor will enter into his conscience. And
Henry Adlington answered, that for nine or ten years before, he
misliked the mass, and also the sacrament of the altar, because
they cannot be proved by the Scriptures. And as touching the
authority of the see of Rome, he, being but fourteen years of age,
took an oath against the same, which oath (he said) he intended to
keep by the grace of God.

     "To the sixth they all answered affirmatively, saving John
Routh, and William Halliwel, who both refused to answer, because
they knew not what they meant by this article. But the two women
added, that they refused to be reconciled to the faith and
religion that was then used in the realm of England. And Laurence
Pernam added, that he never refused to be reconciled and brought
to the unity of the catholic church of Christ.

     "To the seventh article they all answered affirmatively; but
William Halliwel denied that ever he called the mass idolatry and
abomination. And Henry Wye affirming the article to be true, yet
he confessed his infirmity, that he went to his parish church and
received, before he was put in prison.

     "To the eighth article Edmund Hurst, Ralph Jackson, and
George Searles answered affirmatively. Henry Wye said he was
brought before certain justices of peace in Essex, concerning one
Higbed his late master, and thereupon he was committed to
Colchester castle, and from thence sent to London to the bishop to
be further examined. William Halliwel affirmed the like confession
as Henry Wye did, only Higbed excepted. John Derifall said he was
called before the Lord Riche, and Master Mildmay of Chelmsford,
and was by them sent to Bonner, bishop of London, to be further by
him examined. Thomas Bowyer said he was brought before one Master
Wiseman of Felstead, and by him was sent to Colchester castle, and
from thence was carried to Bonner, bishop of London, to be by him
further examined. Lyon Cawch said that he was sent to come before
the king and queen's Majesties' commissioners, and there before
them appearing three times, was sent to Bonner, bishop of London,
to be by him further examined. Henry Adlington said, that he,
coming to Newgate to speak with one Gratwike there, being prisoner
for the testimony of Jesus Christ, was apprehended and brought
before Dr. Story, and by him sent to Bonner, bishop of London, to
be by him further examined. John Routh said, that he was convented
before the earl of Oxford, and by him sent to the castle of
Colchester, and from thence conveyed to Bonner, bishop of London,
to be by him further examined. Laurence Pernam said, that he was
committed to Hertford prison, because he would not go to church,
and from thence sent to Bonner, bishop of London, to be by him
further examined. Agnes George said, that she was committed to
prison in Colchester, at the commandment of one Master Maynard, an
alderman of the town, because she would not go to church, and from
thence she was sent to Bonner, bishop of London, to be by him
further examined. Elizabeth Pepper said she was apprehended by two
constables and an alder-man, for that she would not come to
church, and by them was sent to Bonner, bishop of London, to be by
him further examined.

     "To the ninth article, they all believed the premises to be
true above by them confessed, and that they were of the diocese
and jurisdiction of London. But Elizabeth Pepper added, that she
was of the town of Colchester.

     "And Agnes George added, that she was of the parish of
Barefold. And Lyon Cawch added, that he was then of the city of
London, by reason that he was at that present a merchant there.

     "Henry Wye, brewer, was of the parish of Stanford-le-Hope,
and of thirty-two years of age.

     "William Halliwell was a smith, of the parish of Waltham Holy
Cross, and of the age of twenty-four years, or thereabouts.

     "Ralph Jackson was a servingman, of Chipping Ongar, and of
the age of twenty-four years.

     "Laurence Pernam was a smith of Hoddesdon, within the parish
of Amwell, in the county of Hert-ford, and of the age of twenty-
two years.

     "John Derifall was a labourer, of the parish of Rettendon in
Essex, and of the age of fifty years.

     "Edmund Hurst was a labourer, of the parish of St. James's,
Colchester, and of the age of fifty years and above.

     "Thomas Bowyer was a weaver of Great Dun-mow, and of the age
of thirty-six years.

     "George Searles was a tailor, between twenty or twenty-one
years of age, of the parish of White Notley, where he was taken
and carried to the Lord Riche, who sent him to Colchester castle,
with a commandment that no friend he had should speak with him.
There he lay six weeks, and was sent up to London, where he was
sometime in the bishop's coal-house, sometime in Lollards' Tower,
and last of all in Newgate. He was apprehended in Lent, about a
fortnight before Easter, in the place aforesaid.

     "Lyon Cawch was a broker, born in Flanders, and then
resident, at his taking, in the city of London, and of the age of
twenty-eight years or thereabouts.

     "Henry Adlington was a sawyer, and of Grinstead in the county
of Sussex, and of the age of thirty years.

     "John Routh was a labourer, and of the parish of Wickes in
Essex, and of the age of twenty-six years.

     "Elizabeth Pepper was the wife of Thomas Pepper, weaver, of
the parish of St. James's in the town of Colchester, and of the
age of thirty years, or thereabouts, who, when she was burned at
Stratford, was eleven weeks gone with child, as she then testified
to one Bosom's wife, who then unloosed her neckerchief; saying,
moreover, when she was asked why she did not tell them; and
answering, 'Why,' quoth she, 'they knew it well enough.' Oh such
be the bloody hearts of this cruel generation, that no occasion
can stay them from their mischievous murdering of the saints of
the Lord, which truly profess Christ crucified only and alone, for
the satisfaction of their sins.

     Agnes George was the wife of Richard George, husbandman, of
West Barefold in the county of Essex, and of the age of twenty-six
years. This Richard George had another wife burned beside her in
the Postern at Colchester, and himself lay in prison until Queen
Elizabeth came to the crown, and then was delivered."

     When these thirteen were condemned, and the day appointed
they should suffer, which was the twenty-seventh day of June, anno
1556, they were carried from Newgate in London the said day to
Stratford-le-Bow, (which was the place appointed for their
martyrdom,) and there divided into two parts, in two several
chambers.

     Afterward the sheriff, who there attended upon them, came to
the one part, and told them that the other had recanted, and their
lives therefore should be saved, willing and exhorting them to do
the like, and not to cast away themselves: unto whom they
answered, that their faith was not builded on man, but on Christ
crucified.

     Then the sheriff, perceiving no good to be done with them,
went to the other part, and said (like a liar) the like to them,
that they whom he had been with before, had recanted, and should
therefore not suffer death, counselling them to do the like, and
not wilfully to kill themselves, but to play the wise men, &c.;
unto whom they answered as their brethren had done before, that
their faith was not builded on man, but on Christ and his sure
word, &c.

     Now when he saw it booted not to persuade, (for they were,
God be praised, surely grounded on the

     Rock, Jesus Christ,) he then led them to the place where they
should suffer: and being all there together, most earnestly they
prayed unto God, and joyfully went to the stake, and kissed it,
and embraced it very heartily.

     The eleven men were tied to three stakes, and the two women
loose in the midst without any stake; and so they were all burnt
in one fire, with such love to each other, and constancy in our
Saviour Christ, that it made all the lookers-on to marvel. The
Lord grant us the like grace in the like need, according to the
good pleasure of his will, Amen.

     In the company of these foresaid thirteen, were three more
condemned to die; whose names are hereunder specified: Thomas
Freeman, William Stannard, and William Adams; which three answered
to those articles that were propounded unto the said thirteen, in
effect as they did: And being thus in the hands of the secular
power, Cardinal Pole sent his dispensation for their lives, by
what occasion I cannot safely say, but by means thereof they then
escaped.

     The Sunday after these aforesaid sixteen were condemned,
Fecknam, dean of Paul's, preached at Paul's Cross, where he
declared, that they had as many sundry opinions as they were
sundry persons. At the hearing whereof they drew out their faith,
and set to their hands as hereafter followeth, and directed the
same to their friends and the faithful congregation, as followeth.

     "Unto all our dearly beloved friends, and the holy
congregation of Jesus Christ, even so many as love God, grace be
with you, and peace from God our Father, and from our Lord Jesus
Christ. So be it.

     "Be it manifest to all by whom this our certificate shall be
seen, that whereas upon Sunday, being the thirteenth day of June,
at Fulham, before the bishop of London, sixteen of us (whose names
hereunder are subscribed) were condemned to die for the most pure
and sincere truth of Christ's verity; which most godly truth hath
been from the beginning with the wicked adversaries thereof
continually defaced, and is by the devil and his imps even at this
present likewise daily slandered: upon this occasion, dearly
beloved brethren, we are moved, yea, constrained, in the ears of
all men to manifest our belief, and also briefly the articles
whereof we are condemned, for the avoiding of false reports and
slanderous tongues, which might happen by the most ungodly and
uncharitable sermon lately preached at Paul's Cross, the
fourteenth of the said month, being Sunday, by Master Fecknam, now
dean of the same church; where he in that most worthy audience
defamed us to be in sixteen sundry opinions, which were a thing
prejudicial to all Christian verity; and for a testimonial
thereof, this hereunder written shall answer our cause: and
therefore we pray you that are of God to judge.

     "The first: We believe we were baptized in the faith of
Christ's church, and incorporate unto him, and tnade members of
his church, in the which faith we continue. And although we have
erred for a certain time, yet the root of faith was preserved in
us by the Holy Ghost, which hath reduced us into a full certainty
of the same; and we do persist, and will, by God's assistance, to
the end.

     "Now mark, that although the minister were of the church
malignant, yet his wickedness did not hurt us, for that he
baptized us in the name of the Father, the Son, and the Holy
Ghost. There was both the word and the element, and our godfathers
and godmothers renouncing for us the devil and all his works, and
confessing the articles of the Christian faith for us, and also
witnesses that we are baptized, not in the faith of the Church of
Rome, but in the faith of Christ's church.

     "1. Item, There are but two sacraments in Christ's church,
that is, the sacrament of baptism, and tbe Lord's supper. For in
these are contained the faith of Christ's church; that is, the two
testaments, the law and the gospel. The effect of the law is
repentance, and the effect of the gospel remission of sins.

     "2. Item, We believe that there is a visible church, wherein
the word of God is preached, and the holy sacraments truly
ministered, visible to the wicked world, although it be not
credited, and by the death of saints confirmed, as it was in the
time of Elias the prophet, as well as now.

     "3. The see of Rome is the see of antichrist, the
congregation of the wicked, &c., whereof the pope is head, under
the devil.

     "4. Item, The mass is not only a profanation of the Lord's
supper, but also a blasphemous idol.

     "5. Item, God is neither spiritually nor corporally in the
sacrament of the altar, and there remaineth no substance in the
same, but only the substance of bread and wine.

     "For these the articles of our belief, we being condemned to
die, do willingly offer our corruptible bodies to be dissolved in
the fire, all with one voice assenting and consenting thereunto,
and in no one point dissenting or disagreeing from any of our for-
mer articles.

     "Apparent also let it be and known, that being of the former
articles before the bloody bishop ex-amined the said day and dine,
we affirmed to believe all that he or they would approve by the
Scriptures. But he ,said that be would not stand to prove it with
heretics, but said they themselves were the holy church, and that
we ought to believe them, or else to be cut off like withered
branches."
Their names subscribed to the same.
"Ralph Jackson.
Henry Adlington.
Lyon Cawch.
William Halliwel.
George Searles.
John Routh.
John Derifall.
Henry Wye.
Edmund Hurst.
Laurence Pernam.
Thomas Bowyer.
Elizabeth Pepper.
Agnes George.
Thomas Freeman.
William Stannard.
William Adams."




345. TROUBLE AND BUSINESS IN THE DIOCESE OF LICHFIELD AND
ELSEWHERE, JUNE-JULY 1556

     In the diocese of Lichfield, about the fourteenth of June, in
the saLe year, John Colstock, who was lately come from London
before, and now dwelling at Wellington, though he suffered no
martyrdom, yet sustained some trouble, being attached and ex-
amined by the bishop, named Ralph Banes, for his religion,
especially for two points; in holding against the reality of
Christ in the sacrament, and against auricular confession to be
made to the priest. For the which cause being compelled to recant,
he was enjoined in the church of St. Cedde to bear a faggot before
the cross, bare-headed, having in the one hand a taper, and in the
other a pair of beads, &c.

     Amongst divers others which in the same diocese and the same
time were suspected and troubled for the like, was Thomas Flier of
Uttoxeter, shoemaker, Nicholas Ball of Uttoxeter, capper, Thomas
Pyot of Cheadle.

     Item, Henry Crimes for marrying his wife on Palm-Sunday even,
&c. Some others also there were which had the like penance
enjoined them, as Thomas Johnson about the twenty-sixth day of
this month of June, because he sware by the holy mass before the
bishop sitting in judgment; who for the same was driven to go
before the cross with his taper and beads, &c.

     Concerning the which Thomas Flier above named, being a godly
and a zealous man, this furthermore is to be noted, and not
unworthy of grateful memory, that whereas in the town of
Uttoxeter, commandment was directed unto him amongst others from
the ordinary, for pulling down monuments of superstition, and
namely, the rood-loft; he, being one of the churchwardens or
sidemen, on a time had talk upon the same with certain of his
neighbours, where one wished them ill to thieve, that should go
about such an act. What passed else amongst them, ministering
matter of further provocation, it is not perfectly known. In fine,
the said Flier being offended, and afterward meeting with him that
had used such words before, began to commune with him of the
matter; but in the end the man so little repented him of those
sayings, that he added yet more fierce words, and at length
strokes also, in such wise, that at that conflict the said Thomas
Flier was slain; and yet so was the matter handled, and such
amends were made with money by the murderer and his friends, to
the said Flier's wife, that he suffered little or nothing for the
same, save only that he was banished the town, and sworn and bound
never to come in it so long as the said Flier's wife should live.

Three men dead in the prison of the King's Bench.

     After the burning of these in Stratford, the same month died
in the prison of the King's Bench in Southwark, one Thomas Parret,
and was buried in the postern, the twenty-seventh day of the month
above-said. Also Martin Hunt (as is reported) in the same prison
was famished the twenty-ninth day: at which time likewise died in
the same prison, as I find recorded, one John Norice; and, after
the same sort as the other, was buried on the back side of the
said prison, the day above mentioned.

The story of Roger Bernard, Adam Foster, and Robert Lawson, three
martyrs, suffering at St. Edmund's Bury, with two examinations of
Bernard before Dr. Hopton, bishop of Norwich.

     After the death of the aforesaid Thomas Parret, Martin Hunt,
and John Norice, were three martyred at St. Edmund's Bury, in
Suffolk, in one fire, whose names are above specified.

     When Roger Bernard came before the bishop, first he was asked
whether he had been with the priest at Easter to be shriven, and
whether he had received the blessed sacrament of the altar, or no?
Unto whom Roger Bernard answered, "No, I have not been with the
priest, nor confessed myself unto him; but I have confessed my
sins to Almighty God, and I trust he hath forgiven me: wherefore I
shall not need to go to the priest for such matters, who cannot
help himself."

     Bishop.--"Surely, Bernard, thou must needs go, and confess
thyself unto him."

     Roger.--"That shall I not do (by God's grace) while I live."

     Bishop.--"What a stout boyly heretic is this! How malapertly
he answereth!"

     Roger.--"My Lord, it grieveth me no whit (I thank God) to be
called heretic at your hands: for so your forefathers called the
prophets and confessors of Christ, long before this time."

     At these words the bishop rose up in a great heat, and bade
Bernard follow him. Then the bishop went and kneeled before that
they call the sacrament of the altar; and as he was in his prayers
kneeling, he looked back, and asked Bernard why he came not, and
did not as he did. Unto whom Bernard answered, "I cannot tell why
I should so do." "Why," quoth the bishop, "thou lewd fellow, whom
seest thou yonder?" pointing to the pix over the altar.

     Roger.--"I see nobody there. Do you, my Lord?"

     Bishop.--"Why, naughty man, dost thou not see thy Maker?"

     Roger.--"My Maker! No, I see nothing but a few clouts hanging
together on a heap."

     With that the bishop rose up sore displeased, and commanded
the jailer to take him away, and to lay irons enough on him:
"for," quoth he, "I will tame him ere he go from me, I trow so:"
and so he was carried away.

     The next day Bernard was brought again before the bishop, who
asked him if he did not remember himself since the day before,
that he was before him.

     Roger.--"Yes, my Lord, I have remembered myself very well;
for the same man I was yesterday, I am this day, and I hope shall
be all the days of my life, concerning the matter you talked with
me of."

     Then one of the guard standing by, said, "My Lord, I pray you
trouble not yourself any more with him, but let me have the
examining of him: I shall handle him after another sort, I trow,
and make him a fair child ere be go, you shall see."

     So he was committed to him, and brought by him to an inn,
where were a great many of priests assembled together, and there
they fell all in flattering him, and persuading him with gay
enticing words what they could. But when therein they might not
prevail, for that the Lord assisted the good poor man, then began
they to threaten him with whipping, stocking, burning, and such
like, that it was wonderful the do they made with him. Unto whom
Bernard said, "Friends, I am not better than my Master Christ and
the prophets, which your fathers served after such sort; and I for
his name's sake am content to suffer the like at your hands, if
God shall so permit, trusting that he will strengthen me in the
same according to his promise, in spite of the devil and all his
ministers." So when they could not make him to relent or yield,
they said, "Behold a right scholar of John Fortune;" whom they had
then in prison. Then carried they him to the bishop, who
immediately condemned him as a heretic, and delivered him to the
secular power.

     This Roger Bernard was a single man; and by his vocation a
labourer, dwelling in Framsden in Suffolk, who was taken in the
night by Master Tamage's men, because he would not go to church to
hear their unsavoury service, and so by them carried to prison.

Adam Foster.

     Adam Foster, of the age six-and-twenty years, husbandman,
being married, dwelling in Mendlesham, in the county of Suffolk,
was taken at home in his house a little before the sun going down
by the constables of the said town, George Revet and Thomas Mouse,
at the commandment of Sir John Tyrrel of Gipping-hall in Suffolk,
knight, because he would not go to church and hear mass, and
receive at Easter, except he might have it after Christ's holy
ordinance. When they came for him, they told him he must go with
them unto the justice: unto whom Adam Foster said, for Christ's
cause, and to save his conscience, he was well contented. And so
they led him to Sir John Tyrrel, and he sent him to Eye dungeon in
Suffolk, from whence at length he was sent to Norwich, and there
condemned by Bishop Hopton.

     Now after his taking, the said Thomas Mouse and George Revet
were stricken with a great fear and sickness, whereby Mouse pined
and consumed away even unto death, although he was a man of young
and lusty age. But George Revet, who was the said Mouse's fellow,
and a great reader of the Scripture, or (as a man may term it) a
talkative gospeller, would not be premonished by the works of God,
but set his son to help the priest say mass, and to be clerk of
the same town of Mendlesham for lucre's sake; yet was there a fair
warning given him of God, although he had not the grace so to
consider it, the which thing was this.

     A young man of the same parish newly married, called Robert
Edgore, being of a ripe wit and sound, was clerk in the said
church before the said Revet set his son in that room, and
executed the office a little, yea, alas! too long, against his own
conscience; whereby at length the Lord so took away his wits, that
many years after, his poor and woeful wife, good woman! was
compelled to keep him chained, and bound continually, lest he
should unawares do himself or some other some mischief, as many
times (the more pity) he was ready enough to do.

     This (as I said) would not admonish Revet, but needs he must
persist in his wicked purpose. Notwithstanding at the length, as
many men were offended with him in the parish, so honest women
especially (being mightily grieved at his ungodly doings) came to
him and said, "Neighbour Revet, are ye not afraid to let your son
help the naughty priest to say mass, and to serve that abominable
idol?" and he said, "No." Then said they, "We fear not to go to
church and hear mass, seeing you, being a man that so much profess
Christianity, will let your son help the priest say mass," &c.

     At which words Revet waxed angry, and in his rage immediately
made his prayer unto God after this manner, or with such-like
words, saying, "O Lord, if it be not thy will that my son should
so do, then I beseech thee send some strange token to let me
understand what thy good pleasure is therein," &c. So according to
his petition, within short space after, his neighbour's bull came
into his pasture, and there he, having a very proper gelding,
which was his felicity above any thing he had, the bull running
upon him, did so wound and gore him, that immedi-ately thereof his
gelding died, and he thereby no-thing amended. For although he
knew and con-fessed, that it was the Lord's hand upon him for the
sufferance of his son in that wicked vocation; yet would he not
take him from it, but permitted him still to use and frequent the
same against his own conscience.

     At the last, the Lord justly sent upon him a great swelling
in his legs, which did so grievously vex and trouble him by reason
it swelled upward, that at length, having thereby brought upon him
a very strange sickness, he died most miserably, in so im-patient
manner, that it terrified all good hearts to hear thereof. The
Lord grant, for Christ's sake, that we may observe his judgments
better, to his glory and our comfort, Amen.

Robert Lawson.

     Robert Lawson was a single man of the age of thirty years,
and by vocation a linen-weaver, who was apprehended in the night
by one Robert Kereth, at the commandment of Sir John Tyrrel of
Gipping-hall in Suffolk, knight, and so was immediately carried to
Eye dungeon in Suffolk, where he remained a certain time, and
after was led to Bury. The cause of his taking was, for that he
would not go to church to hear mass, and receive their popish
idol.

     When these three foresaid martyrs were carried to their
deaths, viz. Roger Bernard, Adam Foster, and Robert Lawson, at
Bury, after they had made their prayer, being at the stake, and
the tormentors attending the fire, they most triumphantly ended
their lives, in such happy and blessed condition, as did notably
set forth their constancy and joyful end, to the great praise of
God, and their commendation in him, and also to the encouragement
of others in the same quarrel to do the like. The Lord of strength
fortify us to stand as his true soldiers in what standing soever
he shall think it good to place us. Amen.



346. JOHN FORTUNE, OTHERWISE CUTLER.

IN the examination of Roger Bernard, ye heard a little before, how
he was compared by the priests there, to John Fortune, and called
his scholar. This John Fortune, otherwise called Cutler, of
Hintlesham in Suffolk, was by his occupation a blacksmith, whom
they had before them in examination a little before the twentieth
day of April. In spirit he was zealous and ardent, in the
Scriptures ready, in Christ's cause stout and valiant, in his
answers marvellous, and no less patient in his wrongful suffering
than constant in his doctrine. Whether he was burned, or died in
prison, I cannot certainly find; but rather I suppose that he was
burned. Certain it is, howsoever he was made away, he never
yielded. What his answers and examinations were before Dr. Parker
and the bishop, ye shall hear him, although not with his own mouth
speaking, yet with his own hand you shall see written, what he did
say, as followeth.

     First, Dr. Parker asked me how I believed in the catholic
faith. And I asked him, which faith he meant; whether the faith
that Stephen had, or the faith of them that put Stephen to death.
Dr. Parker being moved said, "What a naughty fellow is this! you
shall see anon he will deny the blessed sacrament of the altar."

     Then said Master Foster, "I know you well enough. You are a
busy merchant. How sayest thou by the blessed mass?" And I stood
still and made no answer.

     Then said Master Foster, "Why speakest thou not, and makest
the gentleman an answer?" And I said, "Silence is a good answer to
a foolish question."

     Then said the doctor, "I am sure he will deny the blessed
sacrament of the altar also." And I said, "I know none such, but
only the sacrament of the body and blood of our Lord Jesus
Christ."

     Then said he, "You deny the order of the seven sacraments.
And why dost thou not believe in the sacrament of the altar?" And
I said, "Because it is not written in God's book."

     Then said he, "You will not believe unwritten verities." And
I said, "I will believe that those unwritten verities that agree
with the written verities, be true: but those unwritten verities
that be of your own making, and invented of your own brain, I do
not believe."

     "Well," said Master Foster, "you shall be whipped and burned
for this gear, I trow." Then said I, "If you knew how these words
rejoice my heart, you would not have spoken them."

     Foster.--"Away, thou fool! dost thou rejoice in whipping?"

     "Yea," said I, "for it is written in the Scriptures, and
Christ saith, Thou shalt be whipped for my name's sake; and since
the time that the sword of tyranny came into your hands, I heard
of none that was whipped. Happy were I, if I had the maiden-head
of this persecution."

     "Away with him then," said he. "for he is ten times worse
than Samuel: "and so I was carried to prison again.

Three examinations of John Fortune, before Dr. Hopton, bishop of 
Norwich.

     When I came before the bishop he asked me if I did not
believe in the catholic church. I said, "I believe that church
whereof Christ is the Head."

     Then said the bishop, "Dost thou not believe that the pope is
supreme head of the church?" And I said, "No, Christ is the Head
of the true church."

     Bishop.--"So do I believe also: but the pope is God's vicar
upon earth, and the head of the church; and I believe that he hath
power to forgive sins also."

     Then said I, "The pope is but a man, and the prophet David
saith, that no man can deliver his brother, nor make agreement for
him unto God: for it cost more to redeem their souls, so that he
must let that alone for ever."

     And the bishop again fetching about a great circumstance
said, Like as the bell-wether weareth her bell, and is the head of
the flock of sheep, so is the pope our head. And as the hives of
bees have a master-bee that bringeth the bees to the hive again,
so doth our head bring us home again to our true church."

     Then I asked him, whether the pope were a spiritual man: and
he said, "Yea." And I said again, "They are spiteful men; for in
seventeen months there were three popes, and one poisoned another
for that presumptuous seat of antichrist."

     "It is maliciously spoken," said he, "for thou must obey the
power, and not the man." And thus was the pope denied to be
supreme head.

     "Well," said he, "what sayest thou to the ceremonies of the
church?"

     And I answered, "All things that are not planted by my
heavenly Father, shall be plucked up by the roots, saith Christ.
For they are not from the beginning, neither shall they continue
to the end."

     Bishop.--"They are good and godly, and ne-cessary to be
used."

     Fortune.--"St Paul called them weak and beggarly."

     Bishop.--"No, that is a lie."

     Fortune.--"I hearing that, said, that "St. Paul writeth thus
in Gal. iv., You foolish Galatians, saith he, who hath bewitched
you, that ye seek to be in bondage to these weak and beggarly
ceremonies? Now which of you do lie? you or St. Paul? And also it
is said, that works instituted and enjoined without the
commandment of God, pertain not to the worship of God, according
to the text, Matt. xv., In vain do men worship me with men's
traditions and commandments. And St Paul saith, Wherefore do ye
carry us away from the grace of Christ to another kind of
doctrine? And Christ openly rebuked the scribes, lawyers,
Pharisees, doctors, priests, bishops, and hypocrites, for making
God's commandments of none effect, to support their own
tradition."

     Bishop.--"Thou liest! there is not such a word in all the
Scriptures, thou naughty heretic. Thou art worse than all other
heretics: for Hooper," said he, "and Bradford allow them to be
good, and thou dost not. Away with him!"

     Here you may perceive, how that the catholic church cannot
err, but whatsoever they say must needs be true. And so my Lord
Bishop cannot lie, as it may appear to all men most plainly in the
text.

     The next day I was brought before the said bishop again,
where he made a sermon upon the sixth chapter of St. John's
Gospel, of Christ's words, I am the bread that came down from
heaven, &c. And thereupon had a great bibble-babble to no purpose.
So in the end I was called before him, and he said to me:

     Bishop.--"How believest thou in the sacrament of the altar?
Dost thou not believe, that after the consecration, there is the
real substance of the body of Christ?" And I answered him, "That
is the greatest plague that ever came into England."

     Bishop.--"Why so?"

     I said, "If I were a bishop, and you a poor man as I am, I
would be ashamed to ask such a question: for a bishop should be
apt to teach, and not to learn."

     Bishop.--"I am appointed by the law to teach: so are not
you."

     And I said, "Your law breaketh out very well; for you have
burned up the true bishops and preachers, and maintained liars to
be in their stead."

     Bishop.--"Now you may understand that he is a traitor: for he
denieth the higher powers."

     Fortune.--"I am no traitor; for St. Paul saith, All souls
must obey the higher powers; and I resist not the higher powers,
concerning my body, but I must resist your evil doctrine wherewith
you would infect my soul."

     Then said a doctor, "My Lord, you do not well; let him answer
shortly to his articles."

     Bishop.--"How sayest thou? make an answer quickly to these
articles."

     Fortune.--"St. Paul saith, Christ did one sacrifice once for
all; and sat him down on the right hand of his Father, triumphing
over hell and death, making intercession for sins."

     Bishop.--"I ask thee no such question, but make answer to
this article."

     Fortune.--"If it be not God before the consecration, it is
not God after: for God is without beginning and without ending."

     Then said he, "Lo what a stiff heretic is this! he hath
denied altogether. How sayest thou? Is it idolatry to worship the
blessed sacrament, or no?"

     Fortune.--"God is a Spirit, and will be worshipped in spirit
and truth."

     Bishop.--"I ask thee no such question: answer me directly."

     Fortune.--"I answer that this is the god Mauzzim, that
robbeth God of his honour."

     Bishop.--"It is pity that the ground beareth thee, or that
thou hast a tongue to speak." Then said the scribe; "Here are a
great many more articles."

     Then said the bishop, "Away with him! for he hath spoken too
much."

     And when I came to mine examination again, the bishop asked
me if I would stand unto mine answer that I had made before: and I
said, Yea: for I had spoken nothing but the truth. And after that
he made a great circumstance upon the sacrament.

     Then I desired him to stand to the text; and he read the
gospel on Corpus Christi day, which said, I am the bread which
came down from heaven: "Believest thou not this?" And I said,
"Yea, truly."

     And he said, "Why dost thou deny the sacrament?" "Because
your doctrine is false," said I.

     Then said he, "How can that be false which is spoken in the
Scriptures?" And I said, "Christ said, I am the Bread, and you
say, the bread is He. Therefore your doctrine is false," said I.

     And he said, "Dost thou not believe that the bread is He? And
I said, "No."

     Bishop.--"I will bring thee to it by the Scriptures."

     Fortune.--"Hold that fast, my Lord: for that is the best
argument that you have yet."

     Bishop.--"Thou shalt be burnt like a heretic."

     Fortune.--"Who shall give judgment upon me."

     Bishop.--"I will judge a hundred such as thou art, and never
be shriven upon it."

     Fortune.--"Is there not law for the spiritualty, as well as
for the temporalty?" And Sir Clement Higham said, "Yes. What
meanest thou by that?"

     Fortune.--"When a man is perjured by the law, he is cast over
the bar, and sitteth no more in judgment. And the bishop is a
perjured man, and ought to sit in judgment of no man."

     Bishop.--"How provest thou that?"

     Fortune.--"Because you took an oath in King Henry's days to
resist the pope. So both spiritual and temporal are perjured, that
here can be no true judgment."

     Bishop.--"Thinkest thou to escape judgment by that? No, for
my chancellor shall judge thee. He took no oath, for he was then
out of the realm."

     Master Higham.--"It is time to weed out such fellows as you
be, indeed."

     Bishop.--"Good fellow, why believest not thou in the
sacrament of the altar?"

     Fortune.--"Because I find it not in God's book, nor yet in
the doctors. If it were there, I would believe it with all my
heart."

     Bishop.--"How knowest thou it is not there?"

     Fortune.--"Because it is contrary to the second commandment.
And seeing it is not written in God's book, why do you then rob me
of my life?"

     Then the bishop having no more to say, commanded the bailiff
to take him away. And thus much touching the examinations of this
man.

     Now whether he died in fire, or was otherwise prevented with
death, as I said before, I am uncertain. In the register of
Norwich this I do find, that his sentence of condemnation was
drawn and registered; but whether it was pronounced, in the said
register it is not expressed, according as the usual manner of the
notary is to declare, in the end of the sentence. Nevertheless
this is most certain, that he never abjured nor recanted,
howsoever it pleased the Lord by death to call him out of the
world.



347. THE DEATH OF JOHN CARELESS, IN THE KING'S BENCH.
Illustration: John Careless Dying in Prison

     About this time, the first day of July, amongst divers other
prisoners which died the same year in the King's Bench, was also
one John Careless, of Coventry, a weaver: who though he were by
the secret judgment of Almighty God prevented by death, so that he
came not to the full martyrdom of his body, yet is he no less
worthy to be counted in honour and place of Christ's martyrs, than
others that suffered most cruel torments, as well for that he was
for the same truth's sake a long time imprisoned, as also for his
willing mind and zealous affection he had thereunto, if the Lord
had so determined it, as well may appear by his examination had
before Dr. Martin:--

     "When I came into his chamber, Master D. called me to him,
saying, "Come you hither, sirrah; what is your name?" "Forsooth,"
quoth I, "my name is John Careless."

     Dr. Martin.--"Careless! by my faith I think the same; and so
I ween it will appear by thy conditions, by that time we have done
with thee."

     Careless.--"Though my name be Careless, yet perchance you
shall not find me so careless in my conditions, as your Mastership
doth pre-suppose."

     Martin.--"No! that I shall prove anon. I pray thee of what
church art thou, or of what faith? for I hear say that you have
divers churches and faith in the King's Bench; and here I have two
of your faiths which you sent to Newgate. Come hither; look upon
them; and I pray thee tell me which is thy faith; for the one of
them is thine, and thine own hand-writing."

     With that I came near him, saying, "If your Mastership have
any thing of my hand-writing, show it me, and I will not deny it."

     Martin.--"Nay marry, thou canst not deny it. Lo! here is thy
own name at it." And so he began to read it, but suddenly he
stayed, saying, "How sayest thou to it? Canst thou deny that this
is thy faith, fact, and deed, and this is thine own hand?"

     Careless.--"If it please your Mastership, it is not of my
hand-writing, but the tenor of it was of my first drawing indeed,
howsoever you came by it; and it is the very truth in all points,
as I am able to prove by the word of God. And if your Mastership,
or any other, can reprove any thing in it by the same, I shall he
glad to be reformed; for I will maintain nothing further than I
have the word of God for my warrant."

     Martin.--"Yea, so you will say all the sort of you, and yet
ye be of divers faiths. But whose hand is this, if it be not
thine? Here is thy name, but methinks it is blotted out."

     Careless.--"I do not know in whose handwriting it is, but
well I wot the thing itself is my fact and deed, though my name be
blotted forth, for what purpose I cannot tell."

     Then he turned the other side of the paper, where Henry Hart
had wickedly written against my true articles, whose hand and name
I knew as soon as I had seen it; for indeed my good brother Tyms
had sent me a copy of the same before. Then he said, "Lo! here is
another of thy fellows' faith, clean contrary to thine; whose
faith is this? Dost thou know this hand?"

     Careless.--"No, forsooth, I do not know whose faith, nor yet
whose hand it is, neither will I make me any thing to do with
other men's faiths. I stand here to make answer to your Mastership
for mine own; and if any man have wrote against the same, I would
I might come to talk with him face to face, to see how he were
able to prove his party good."

     Martin.--"Prove! a wise proof that you would make. You will
prove yourselves a sort of fools before you have all done." And
many other mocks and taunts he gave me all the time of our talk,
the which I will leave out for brevity's sake. Then he said, "Dost
thou not know one Henry Hart, or hast thou not heard of him?"

     Careless.--"No forsooth; I do not know any such, nor have I
heard of him, that I wot of."

     But yet I lied falsely; for I knew him indeed, and his
qualities too well. And I have heard so much of him, that I dare
say it had been good for that man if he had never been born: for
many a simple soul hath he shamefully seduced, beguiled, and
deceived with his foul Pelagian opinion, both in the days of that
good King Edward and since his departure, and with other things
which I will forbear to name for divers considerations. But I
would wish all men that be godly-wise, to beware of that man,
whose opinions in many points are very noisome and wicked: God
convert him, or confound him shortly, for his name's sake, Amen.

     Martin.--"No have, forsooth; and it is even he that hath
written against thy faith. Lot here is his name at his faith." And
then he read Hart's most blasphemous articles against those which
I had written and sent to Newgate, whereunto all those twelve
godly men that were last condemned had set to their hands, whom
Hart, Kemp, and M. Gypson, would have persuaded from the same
again: but, thanks be unto God, the serpent prevailed not.

     Then Martin said, "Host thou not know one Master
Chamberlain?"

     Careless.--"No forsooth; I know him not."

     Martin.--"No dost! and he hath written a book against thy
faith also."

     Careless.--"Well, as for that I know not, neither pass I what
they write. I stand here to make answer to that which I have
written myself: and as for this writing of Hart's, I think your
Mastership will not allow it for good yourself."

     Martin.--"No indeed, he is a rank heretic as any can be, and
so art thou; but yet I note this, to see how you are one against
the other, and both against the catholic church." And upon this he
dilated his tale to the marshal with great triumphing, the which
grieved my poor heart not a little: therefore I said, "Alas,
Master Doctor! why do you so triumph against me, which am of the
true church, and have the truth on my side, as by these articles
which you have of mine it doth plainly appear, and though the
Arians, Anabaptists, or any other kind of heretic, as you confess
those to be, do write against the truth which I hold, doth it
therefore follow that I am a heretic as they be? No, I trow not;
but it is rather a plain demonstration that I am a true Christian,
in that these heretics do so contend against [me]; and, if I did
intend to be singular, it is like that I would soon be of their
sect."

     Martin.--"Sect, quotha! In good faith you are heretics,
sectaries, and schismatics, all the sort of you."

     Careless.--"Sir, that shall you never prove; for I abhor all
heretics, sectaries, and schismatics, from the bottom of my heart.
I am of the true catholic church of Christ, and a quiet member of
the same, and I so intend to continue."

     Martin.--"Yea, so you say, all the sort of you, and yet you
be of divers faiths. But I pray thee, where canst thou point me
out the church that thou art a member of; canst thou tell me where
that church is?"

     Careless.--"Yea, forsooth, that I can, I praise God for it;
and it was here also in England in the days of good King Edward, 
though it be now so persecuted of such as think they do God good
service thereby."

     Martin.--"Yea, marry, as you say, that was your church, and
therefore you have made it one of the articles of your faith of
the second book, see you, Master Marshal; for they had two books
of Common Prayer: but this man saith the second book was in all
points agreeable to God's word, that was then used."

     Careless.--"Yea, forsooth, I say so indeed."

     Martin.--"But, I pray thee, how sayest thou now? Thy second
book is also in divers points condemned of heresy at Frankfort,
among the brethren there: which book will you allow you

     Careless.--"I am sure that it is not there in any point
condemned of heresy, unless it be of the Anabaptists, as it is
here. And I do not think but there be some as well there as in
England; and it is like enough that such do find fault with it."

     Martin.--"Nay, even of Master Cox himself, and others that
were preachers in King Edward's time; they have disproved your
second book in divers points, and you have now made a third book.
How say you, which of these three books will you allow now?

     Careless.--"Forsooth, I say still as I have written, that the
second book is good and godly, and in all points agreeing to the
word of God. And I am sure that neither Master Cox, nor any other
of our godly preachers that be fled unto Frankfort, have condemned
that book in any point as repugnant to the word of God, though
perchance they have altered something therein, according to the
usage of that country where they now are. And I have not denied in
my article but the church of Christ hath authority to enlarge or
diminish any thing in the same good book, so far forth as is
agreeable to the Scriptures."

     Martin.--"But what authority have you, or how durst you be so
bold, to make an article of the faith concerning that book to be
believed of all men under pain of damnation?"

     Careless.--"Ah, Master Doctor, have I bound any man to
believe that article under pain of damnation, as you do charge me?
I am sure there is no such word in all my articles. I have there
written what I do hold and believe myself, as I am bound to do in
conscience. And now I will add thus much more, that the same book,
which is so consonant and agreeable to God's word, being set forth
by common authority both of the king's Majesty that dead is and
the whole parliament-house, ought not to be despised of me, or of
any other private man, under pain of God's curse and high
displeasure, and damnation, except they repent."

     Martin.--"Well, let it pass. I pray thee tell me what is the
cause of so much contention between you that lie in the King's
Bench for religion?"

     Careless.--"Forsooth there is no contention amongst us, that
I know of."

     Martin.--"What! wilt thou lie to me? Is there not great
contention between thee and one Trew that was here with me
erewhile? Yes, that there is; and I can tell thee by what token
well enough. I hear say one of your matters is about
predestination. How dost thou believe about predestination?"

     Careless.--"According to the doctrine of the Holy Scriptures,
and none otherwise."

     Martin.--"How is that? Trew told me that thou dost affirm
that God hath predestinated some to salvation that cannot be
damned, live they never so wickedly, and some to damnation that
cannot be saved, live they never so godly, well, and virtuously."

     Careless.--"This is not the first lie that he hath made on
me, (God forgive him!) but indeed I do not, nor ever did so
affirm. For I am sure that such as God hath elected he doth guide
and govern by his grace and Holy Spirit, in such sort, that they
do love his laws, and always seek to do his will; and full sorry
are they when they do speak or think any thing contrary to the
same."

     Martin.--"Well then, none that be elected shall be damned,
you say?"

     Careless.--"Sir, I did not say so yet. But now I put your
Mastership out of doubt that I say it, and verily believe it,
because the Holy Scriptures do plainly affirm it."

     .Martin.--"What! that all shall be saved by election, and
none be damned?"

     Careless.--"No, sir, I speak of God's elect children only,
according to your Mastership's former question."

     Martin.--"Well then, the rest must needs be damned: there is
no remedy."

     Careless.--"I say with St. Paul, I have nothing to do with
them that are without. I will leave them to God, whose judgments
are just. My whole desire is to feel the depth of God's mercy
towards his elect; of which blessed number my sure belief is, that
I am one, though of myself I am most unworthy so to be."

     Martin.--"What other things do you contend for in the King's
Bench? I pray thee, Careless, tell me the truth."

     Careless.--"Surely we have no contention there, nor ever had
but for this matter of predestination; and that is ended between
us, many a day agone." This I spake to make the best of the
matter; for I was sorry that the papists should hear of our
variance.

     Martin.--"What! will you lie indeed? I know there are a great
many of other matters between you. Tell me the truth, I pray thee;
for I promise thee I do ask thee for no hurt, but to do you good:
for I think you will be burned all the sort of you. But yet I
would send some man to you, to reform you of some of your errors."

     Careless.--"If you send any man to me, he shall be welcome,
but I trust he shall not find me a maintainer of any errors,
neither can your Mastership prove any of these articles that I
have written to be heresy; if you can, I pray you do here, before
Master Marshal."

     Martin.--"But what if I should examine you of the sacrament,
and other things: should I not find thee a heretic? Yes, I trove I
should; but I have no commission to examine you of any such
things, but I am commanded by the council to know of thee what
opinions are amongst you in the King's Bench, for the which you do
strive amongst yourselves; therefore look that you tell me."

     Careless.--"Surely, Master Doctor, I do know no man's
conscience but my own; neither will I meddle with other men's
matters. Your Mastership may send for them that be there, or send
somebody to them, and so you may know every man's faith and
opinions."

     Martin.--"Yea, but I command thee to tell me; for thou canst
do it well enough."

     Careless.--"Your Mastership shall pardon me herein; for I
will recite no man's faith or opinions but mine own; neither can
I, if I would."

     Martin.--"Lo! what a stubborn fellow is this. Dost thou pass
so little upon the council's commandment? I promise thee that they
shall know it, and be thou sure that thou shalt fare the worse for
it."

     Careless.--"'Why, Master Doctor, would your Mastership have
me to become any other man's accuser? That will I never do whilst
I live, whatsoever come of it! I have more need to answer such
accusations as shall be brought against myself. Therefore I pray
yon do not will me to tangle myself with other men's matters."

     Martin.--"Why, thou canst not deny but there is contention
amongst you, and wilt not thou declare wherefore it is? What a
fellow art thou! "

     Careless.--"Indeed I do not deny but there hath been some
earnest reasoning amongst us, but not a great while; for Master
Marshal hath shut us asunder for the same as much as he can, so
that we can neither come nor speak together."

     Then Martin said to his clerk, Write that he saith, he doth
not deny but that there is contention amongst them in the King's
Bench; but he will not tell wherefore it is. But first write, that
he doth confess the articles which were sent to Newgate, to be of
his drawing forth first, but not of his hand-writing. "To whom
didst thou send it in Newgate?"

     Careless.--"Forsooth to my bed-fellow Tyms, that was burned
yesterday."

     Martin. -- "Tyms! who is that? I know him not."

     Scribe.--"It was one of the six that were burned yesterday."

     Martin.--"Ah, very well. Was he thy bedfellow? Where was he
thy bedfellow?"

     Careless.--"Forsooth he was one of my fellow prisoners in the
King's Bench."

     Martin.--"Hast thou any more copies of these articles?"

     Careless.--"No, forsooth."

     Martin.--"Write that he saith he sent his articles to his
bed-fellow Tyms, that was burned yes.. terday, and that he hath no
more copies of them." So that was written.

     Careless.--"Nay, you should have written him my couch-fellow,
for we lay in no bed almost these three years, but upon a poor
couch of straw." This I said for a good consideration; though
indeed it was otherwise--God be praised for his providence!

     Martin.--"Well, write him his couch-fellow; for I think they
will couch together one day. I am sure thou dost intend to be
burned as he was. How sayest thou? dost thou not?"

     Careless.--"I hold nothing worthy of death, neither have I
done any thing wherefore I should be burned. Therefore I trust
neither your Mastership, nor the queen's Majesty's council, will
be guilty of mine innocent blood. But if there be no remedy for
the truth, but I must be fain to do as other good men have done
before me, the Lord's will be fulfilled! And verily, to say the
truth, it were better to be burned out of hand, than for to lie
two years longer in a miserable prison, as we have done." And this
I set forth with many words for the nonce.

     Martin.--"Why, wouldst thou so fain be burned? hast thou no
wife and children?"

     Careless.--"Yes, forsooth, that I have; and such as I love
full well, and would full fain live with them to see them brought
up in the fear of God, so that I might keep a safe conscience;
neither would I have your Mastership think that I am weary of my
life, though I have lain long in prison, but would yet rather
choose to lie two years more there, than be burned so cruelly as
my brethren be. And though I have now spent up all that I had of
mine own to find me, yet I dare say mine honest neighbours would
gladly bear a pain with me, to keep me in prison, rather than I
should perish. For I praise God I have the love of them, although
they favour not my religion all of them."

     Martin.--"Where dost thou dwell?"

     Careless.--"Forsooth in Coventry."

     Martin.--"At Coventry? what so far, man? How tamest thou
hither? Who sent thee to the King's Bench to prison?"

     Careless.--"I was brought thither by a writ, I trow; what it
was I cannot tell. I think Master Marshal can tell you."

     Marshal.--"In good faith I cannot tell what the matter is;
but indeed my Lord Chief Justice sent him from the bar."

     Martin.--"Well Careless, I would thou shouldst play the wise
man's part. Thou art a handsome man, and it is pity but thou
shouldst do well, and save that which God hath bought."

     Careless.--"I thank your good Mastership most heartily: and I
put you out of doubt, that I am most sure Ind certain of my
salvation by Jesus Christ, so that my soul is safe already,
whatsoever pains my body suffer here for a little time."

     Martin.--"Yea marry, you say truth; for thou art so
predestinate to life, that thou canst not perish, in whatsoever
opinion thou dost die."

     Careless.--"That God hath predestinated me to eternal life in
Jesus Christ, I am most certain; and even so am I sure that his
Holy Spirit (wherewith I am sealed) will so preserve me from all
heresies and evil opinions, that I shall die in none at all."

     Martin.--"Go to, let me hear your faith in predestination.
For that shall be written also."

     Careless.--"Your Mastership shall pardon me herein: for you
said yourself erewhile, that you had no commission to examine my
conscience. I will trouble myself with answering no more matters
than I needs must, until I come before them that shall have more
authority further to examine me."

     Martin.--"I tell thee then I have commission, yea, and
commandment from the council, to examine thee, for they delivered
me thy articles."

     Careless.--"Yea, I think indeed that your Mastership is
appointed to examine me of my articles, which you have there in
writing, and I have told you the truth. I do confess them to be
mine own fact and deed: but you do now examine me of
predestination, whereof my articles speak nothing at all."

     Martin.--"I tell thee yet again, that I must also examine
thee of such things as be in controversy between thee and thy
fellows in the King's Bench, whereof predestination is a part, as
thy fellow Trew hath confessed, and thyself dost not deny it."

     Careless.--"I do not deny it. But he that first told you that
matter, might have found himself much better occupied."

     Martin.--"Why? what if he had not told me? thinkest that I
would not have known it? Yes, or else thou shouldst have withstood
my commission. For I tell thee truth, I may now examine thee of
the blessed sacrament, or any other thing that I list, but that I
would show thee favour, and not be too hasty with thee at the
first."

     Marshal.--"Yea indeed, Careless, Master Doctor hath
commission to examine you, or any other of your fellows."

     Martin.--"Yea marry have I, I tell thee the truth of it."

     Careless.--"Then let your scribe set his pen to the paper,
and you shall have it roundly, even as the truth is. I believe
that Almighty God, our most dear loving Father, of his great mercy
and infinite goodness, did elect in Christ."

     Martin.--"Tush, what need all that long circumstance? Write,
I believe God elected, and make no more ado."

     Careless.--"No, not so, Master Doctor. It is a high mystery,
and ought reverently to be spoken of. And if my words may not be
written as I do utter them, I will not speak at all."

     Martin.--"Go to, go to, write what he will. Here is more
business than needeth."

     Careless.--"I believe that Almighty God, our most dear loving
Father, of his great mercy and infinite goodness (through Jesus
Christ) did elect and appoint in him before the foundation of the
earth was laid, a church or congregation, which he doth
continually guide and govern by his grace and Holy Spirit, so that
not one of them shall ever finally perish."

     When this was written, Master Doctor took it in his hand, and
read it, saying, "Why, who will deny this?"

     Careless.--"If your Mastership do allow it, and other learned
men when they shall see it, I have my heart's desire."

     Martin.--"And do you hold none otherwise than is there
written?"

     Careless.--"No verily, nor ever did."

     Martin.--"Write what he saith: otherwise he holdeth not." So
that was written. "It was told me also that thou dost affirm, that
Christ did not die effectually for all men."

     Careless.--"Whatsoever hath been told you, it is not much
material unto me: let the tellers of such tales come before my
face, and I trust to make them answer. For indeed I do believe
that Christ did effectually die for all those that do effectually
repent and believe, and for no other." So that was written also.

     Martin.--"Now sir, what is Trew's faith of predestination? He
believeth that all men be predestinate, and that none shall be
damned. Doth he not?

     Careless.--"No forsooth, that he doth not."

     Martin.--"How then?"

     Careless.--"Truly I think he doth believe as your Mastership
and the rest of the clergy do believe of predestination, that we
be elected in respect of our good works, and so long elected as we
do them, and no longer."

     Martin.--"Write that he saith, that his fellow Trew believeth
of predestination, as the papists do believe."

     Careless.--"Ah, Master Doctor! did I so term you? Seeing that
this my confession shall come before the council, I pray you place
my terms as reverently as I speak them."

     Martin.--"Well, well, write that Trew is of the same faith as
the catholics be."

     Careless.--"I did not so call you neither; I wonder what you
mean?"

     Marshal.-"You said, the clergy, did you not, Careless?"

     Careless.--"Yes, forsooth, did I." So then it was written of
the clergy.

     Martin.--"Now, sir, what say you more?"

     Careless.--"Forsooth I have no further to say in this
matter."

     Martin.--"What, have you any other matter? How say you to the
two brethren that are in the King's Bench which deny the Divinity
of Christ? How say you to their opinion?"

     Careless.--"O Lord! I. perceive your Mastership knoweth that
which of all other things I wish to have been kept from you:
verily he was to blame that told you of that. Truly, sir, these be
two simple poor men, for whom I am sorry at my very heart. They
did indeed deny the Divinity of Jesus Christ; but whether they do
so still or no I cannot say; for I spake with neither of them this
quarter of a year and more, as Master Marshal can tell, who
keepeth me as a close prisoner from them and all the rest, except
it be sometimes at a chink of the door. But as for their opinion,
if they do hold it still, I do most heartily detest and abhor it."

     Martin.--"Write that he saith, he doth detest the opinion of
the two brethren against the Divinity of Christ."

     Careless.--"As for the two brethren, I know not whether they
hold it still or no: they may be converted since I saw them, and I
trust they he. But that I do abhor that opinion it appeareth
plainly in my first and second articles, as your Mastership may
perceive."

     Martin.--"It is truth: but how art thou able to prove it, if
thou wert put to it? Truly, not by the Scripture, but by the
general councils."

     Careless.--"If I were not able to prove the same most
evidently by the Holy Scriptures, I would not believe it though
all the general councils in the world had determined it; and yet I
bear as much reverence to the determinations of the general
councils as any poor man can do in the world, so that the same be
agreeable to the word of God, as I am sure the article of Christ's
Divinity is, as I will prove before you by and by, if it please
you to hear me."

     Martin.--"Well, it shall not need now. I pray thee prove
thyself a wise man, and do not cast away thy life wilfully."

     Careless.--"Now the Lord he knoweth, good Master Doctor, I
would full gladly live, so that I might do the same with a safe
conscience. And your Mastership shall right well perceive that I
will be no wilful man, but in all things that I stand upon, I will
have sure ground."

     Martin.--"Now the Lord knoweth, good Careless, that I would
gladly make some means to preserve thy life. But thou speakest so
much of the Lord, the Lord -- wilt thou be content to go with my
Lord Fitzwalter into Ireland? methinks thou art a goodly tall
fellow to do the queen service there. How sayest thou?"

     Careless.--"Verily Master Doctor, whether I be in Ireland,
France, or Spain, or any place else, I am ready to do her Grace
the best service that I can, with body, goods, and life, so long
as it doth last."

     Martin.--"That is honestly said, I promise thee; every man
will not say so. How say you, Master Marshal? This man is meet for
all manner of service. Indeed thou art worthy, Careless, to have
the more favour."

     Careless.--"Indeed sir, I hope to be meet and ready unto all
things that pertain unto a true Christian subject to do. And if
her Grace or her officers under her do require me to do any thing
contrary to Christ's religion, I am ready also to do my service in
Smithfield for not observing it, as my bedfellow and other
brethren have done, praised be God for them."

     Martin.--"By my troth thou art a pleasant fellow as ever I
talked with of all the protestants, except it were Tomson. I am
sorry that I must depart with thee so soon; but I have such
business now, that I can tarry with thee no longer. Well, yet thou
canst not deny, but you are at jar amongst yourselves in the
King's Bench, and it is so throughout all your congregation: for
you will not be a church."

     Careless.--"No, Master Doctor, that is not so. There is a
thousand times more variety in opinions among your doctors, which
you call of the catholic church, yea, and that in the sacrament,
for the which there is so much blood shed now-a-days -- I mean of
your latter doctors and new writers; as for the old, they agree
wholly with us."

     Martin.--"No, Careless, this is not so; there thou art
deceived."

     Careless.--"Verily it is so, Master Doctor; I am not deceived
therein any thing at all, as it hath been and is evidently proved
by such as God hath indued with great learning." Then he turned to
the marshal, and whispered with him a while.

     Turning unto me again, Martin said, "Farewell, Careless; for
I can tarry no longer with thee now, my business is such."

     Careless.--"God be with you, good Master Doctor; the Lord
give your Mastership health of body and soul."

     Martin.--"God have mercy, good Careless, and God keep thee
from all errors, and give thee grace to do as well as I would wish
myself."

     Careless.--"I thank your good Mastership; I pray God I may do
always that is acceptable in his sight." Whereunto they all said,
"Amen." And so I departed with a glad heart; God only have the
whole praise. Amen.

     It appeareth by the examination of the foresaid John
Careless, that he endured prisoner the space of two whole years,
having wife and children: in the which his captivity, first being
in Coventry jail, he was there in such credit with his keeper,
that upon his word he was let out to play in the pageant about the
city with his companions. And that done, keeping touch with his
keeper, he returned again into prison at his hour appointed. And
after that, being brought up to London, he was indued with such
patience and constant fortitude, that he longed for nothing more
earnestly than to come to that promotion to die in the fire for
the profession of his faith: and yet it so pleased the Lord to
prevent him with death that he came not to it, but died in the
prison, and afterwards was buried in the fields, in a dunghill.

IN the mean time, while he was in prison in the King's Bench, it
chanced he was in great heaviness and perturbation of mind and
conscience, whereupon he wrote to Master Philpot, being then in
the coal-house. Upon the occasion hereof Master Philpot sent an
epistle consolatory unto him, specified before among Master
Philpot's letters. Unto the which epistle John Careless maketh
answer again as followeth.

     "A faithful friend is a strong defence; whoso findeth such a
one, findeth a treasure.

     "A faithful friend hath no peer; the weight of gold and
silver is not to be compared to the goodness of his faith.

     "A faithful friend is a medicine of life, and they that fear
the Lord shall find him.

     "The Father of mercy and God of all consolation comfort you
with his eternal Spirit, my most dear and faithful-loving friend,
good Master Philpot, as you have comforted me by the mighty
operation of the same; the everlasting God be praised therefor for
ever. Amen.

     "Ah, my dear heart and most loving brother! if I should do
nothing else day and night so long as the days of heaven do
endure, but kneel on my knees, and read psalms, I can never be
able to render unto God condign thanks, for his great mercy,
fatherly kindness, and most loving compassion extended unto me,
most vile, sinful, wicked, and unworthy wretch. O that the Lord
would open my mouth and give me a thankful heart, that from the
bottom of the same might flow his continual praise. O that my
sinful flesh (which is the cause of sorrow) were clean separated
from me, that I might sing psalms of thanksgivings unto the Lord's
name for ever; that with good Samuel's mother I might continually
record this noble verse following, the which by good experience I
have found most true, praised be my good God there-for. 'The
Lord,' saith that good woman, 'killeth and maketh alive; he
bringeth down to hell, and fetcheth up again.' Praised be the Lord
for ever, yea, and praised be his name for that he hath given me
true experience and lively feeling of the same. Blessed be the
Lord God, whose mercy endureth for ever, which hath not dealt with
me according to my deep deserts, nos destroyed me in his
displeasure when I had justly deserved it. O what reward shall I
give again unto the Lord for all the great benefits that he hath
done for my soul! I will gladly receive the cup of salvation at
his hand, and will worship his name with prayer and with praise.

     "Ah, my dear heart! yea, most dear unto me in the Lord, think
not this sudden change in me to be some fickle phantasy of my
foolish head, (as indeed some others would surely suspect it to
be,) for doubtless it is the marvellous doing of the Lord, most
merciful unto me, his unworthy creature. God for his great
mercies' sake give me grace to be more thankful unto him than I
heretofore have been, and keep me that I never fall forth of his
favour again.

     "And now, my dear brother and most blessed messenger of the
Lord, whose beautiful feet have brought much glad tidings to my
soul, what shall I do or say unto you, in the least part to
recompense the fatherly affection and godly care that you
continually keep for me? O that God would give me the spirit of
fervent prayer, that I might yet that way supply some little part
of my duty toward you. Ah, my true loving friend! how soon did you
lay aside all other business, to make a sweet plaster for my
wounded conscience, yea, and that out of a painful pair of stocks,
which place must needs be uneasy to write in! But God hath brought
you into a strait place, that you might set my soul at liberty.
Out of your pinching and painful seat, you have plentifully poured
upon me your precious nard, the sweet savour whereof hath greatly
refreshed my tried soul. The Lord likewise refresh you, both body
and soul, by pouring the oil of his gracious Spirit into your
sweet heart.

     "Ah, good Jeremy! hath Pashur put thee into the stocks? Why,
now thou hast the right reward of a prophet. Thy glory never began
to appear until now. I doubt not but shortly, instead of Ahikam
the son of Shaphan, Jesus the Son of the living God will come and
deliver thee forth of the hands of all thine enemies, and will
also make good against them and their antichristian synagogue, all
the words that thou hast spoken in his name. The Lord hath made
thee here, this day, a strong defenced tower, an iron pillar, and
a brazen wall against the whole rabble of antichrist; and though
they fight against thee never so fiercely, yet shall they not
overcome thee, for the Lord himself is with thee, to help and
deliver thee; and he will rid thee out of the hands of the wicked,
and will deliver thee out of the hands of the tyrants. And in that
you are not busy in casting pearls before swine, nor in giving the
holy things unto dogs, you are much to be commended, in my simple
judgment. And sure I am, that your circumspect and modest
behaviour hitherto hath been as much to God's glory, and to the
shame and confusion of your enemies, as any men's doings that are
gone before you. Wherefore mine advice and most earnest desire is,
with all other of your loving friends, that you still.keep that
order with those bloodthirsty bite-sheeps (bishops, I should say)
that you have begun. For though in conclusion they will surely
have your blood, yet shall they come by it with shame enough, and
to their perpetual infamy while the world doth endure. They would
indeed condemn you in hugger-mugger, to darken God's glory, if it
might be; but Satan's thoughts are not unknown to you, and the
depth of his subtlety is by you well foreseen. Therefore let them
do whatsoever God shall suffer them to do: for I know all things
shall turn to your best. Though you lie in the dark, slorried with
the bishops' black coal-dust, yet shall you be shortly restored
unto the heavenly light, and made as white as snow in Salmon, and
as the wings of a dove that is covered with silver wings, and her
feathers like gold. You know the vessel, before it be made bright,
is soiled with oil, and other things, that it may scour the
better.

     "O how happy be you that you be now in the scouring house for
shortly you shall be set upon the celestial shelf as bright as
angels. Therefore, my dear heart, I will now, according to your
loving request, cast away all care, and rejoice with you, and
praise God for you, and pray for you day and night; yea, I will
now with God's grace sing psalms of praise and thanksgiving with
you. For now my soul is turned to her old rest again, and hath
taken a sweet nap in Christ's lap. I have cast my care upon the
Lord, which careth for me, and will be careless, according to my
name, in that respect you would have me. I will leave out my
unseemly addition as long as I live: for it can take no place
where true faith and hope is resident. So soon as I had read your
most godly and comfortable letter, my sorrows vanished away as
smoke in the wind; my spirit revived, and comfort came again,
whereby I am sure the Spirit of God was author of it.

     "O my good Master Philpot, which art a principal pot indeed,
filled with most precious liquor, as it appeareth by the plenteous
pouring forth of the same -- O pot most happy, of thy high Potter
ordained to honour, which dost contain such heavenly treasure in
thy earthen vessel; O pot thrice happy, in whom Christ hath
wrought a great miracle, altering thy nature, and turning water
into wine, and that of the best, whereout the Master of the feast
hath filled my cup so full, that I am become drunken in the joy of
the Spirit through the same. When martyrdom shall break thee, O
vessel of honour, I know the fragrant savour of thy precious nard
will much rejoice the heavy hearts of Christ's true members,
although the Judases will grudge and murmur at the same; yea, and
burst out into words of slander, saying, 'It is but lost and
waste.'

     "Be not offended, dear heart, at my metaphorical speech; for
I am disposed to be merry, and with David to dance before the ark
of the Lord: and though you play upon a pair of organs not very
comely or easy to the flesh, yet the sweet sound that came from
the same, causeth me thus to do. O that I were with you in body,
as present I am in spirit, that I might sing all care away in
Christ: for now the time of comfort is come. I hope to be with you
shortly, if all things happen right. For my old friends of
Coventry have put the council in remembrance of me not six days
ago, saying, that I am more worthy to be burned than any that was
burned yet. God's blessing on their hearts for their good report!
God make me worthy of that dignity, and hasten the time, that I
might set forth his glory!

     "Pray for me, dear heart, I beseech you, and will all your
company to do the same; and I will pray God for you all, so long
as I live. And now farewell in Christ, thou blessed of God's own
mouth. I will for a time take my leave, but not my last farewell.
Blessed be the time that ever I came into the King's Bench, to be
joined in love and fellowship with such dear children of the Lord.
My good brother Bradford shall not be dead whiles you be alive:
for verily the spirit of him doth rest on you in most ample wise.
Your letters of comfort unto me in each point do agree, as though
the one were a copy of the other. He hath planted in me, and you
do water; the Lord give good increase! My dear brethren and fellow
prisoners here, have them humbly and heartily commended unto you
and your company, mourning for your misery, but yet rejoicing for
your plenteous consolation and comfort in Christ. We are all
cheerful and merry under our cross, and do lack no necessaries,
praised be God for his providence and great mercy towards us for
evermore, Amen."

To his wife.

     "As by the great mercy of God, at the time of his good-will
and providence appointed, my dearly beloved wife, you and I were
joined together in the holy and Christian state of godly
matrimony, as well to our great joy and comfort in Christ, as also
to the increase of his blessed church and faithful congregation,
by having lawful children by and in the same, with the which God
of his mercy hath blessed us, praised be his name there-for: even
so now, by his merciful will and divine ordinance, the time is
come, (so far as I can perceive,) wherein he will, for his glory
and our eternal comfort, dissolve the same, and separate us
asunder again for a time. Wherefore I thought it good, yea, and my
bounden duty, by this simple letter to provoke, stir, and admonish
you, to behave yourself in all your doings, sayings, and thoughts,
most thankfully unto our good God for the same. And therefore, my
dear wife, as you have heartily rejoiced in the Lord, and
oftentimes given God thanks for his goodness in bringing us
together in his holy ordinance: even so now I desire you, when
this time of our separation shall come, to rejoice with me in the
Lord, and to give him most hearty thanks, that he hath (to his
glory and our endless commodity) separated us again for a little
time, and hath mercifully taken me unto himself, forth of this
miserable world, into his celestial kingdom; believing and hoping
also assuredly, that God of his goodness, for his Son Christ's
sake, will shortly bring you and your dear children thither to me,
that we may most joyfully together sing praises unto his glorious
name for ever. And yet once again I desire you for the love of
God, and as ever you loved me, to rejoice with me, and to give God
continual thanks for doing his most merciful will upon me.

     "I hear say that you do oftentimes use to repeat this godly
saying, 'The Lord's will be fulfilled.' Doubtless it rejoiceth my
poor heart to hear that report of you; and, for the Lord's sake,
use that godly prayer continually, and teach your children and
family to say the same day and night: and not only say it with
your tongues, but also with your heart and mind, and joyfully
submit your will to God's will in very deed, knowing and believing
assuredly, that nothing shall come to you or any of yours
otherwise than it shall be his almighty and fatherly good-will and
pleasure, and for your eternal comfort and commodity. Which thing
to be most true and certain, Christ testifieth in his holy gospel,
saying, Are not two little sparrows sold for a farthing, and yet
not one of them shall perish without the will of our heavenly
Father? and he concludeth saying, Fear not ye therefore, for ye
are better than many sparrows. As though he should have said, If
God have such respect and care for a poor sparrow, which is not
worth one farthing, that it shall not be taken in the lime-twig,
net, nor pitfall, until it be his good will and pleasure; you may
be well assured, that not one of you (whom he so dearly loveth,
that he hath given his only dear Son for you) shall perish, or
depart forth of this miserable life without his almighty good-will
and pleasure.

     "Therefore, dear wife, put your trust and confidence wholly
and only in him, and ever pray that his will be fulfilled, and not
yours, except it be agreeing to his will; the which I pray God it
may ever be, Amen. And as for worldly things, take you no care,
but be you well assured the Lord, your dear God and Father, will
not see you nor yours lack, if you continue in his love and
childly fear, and keep a clear conscience from all kind of
idolatry, superstition, and wickedness, as my trust is that you
will do, although it be with the loss and danger of this temporal
life. And, good Margaret, fear not them that can but kill the
body, (and yet can they not do that until God give them leave,)
but fear to displease him that can kill both body and soul, and
cast them into hell-fire. Let not the remembrance of your children
keep you from God. The Lord himself will be a father and a mother,
better than ever you or I could have been unto them. He himself
will do all things necessary for them; yea, as much as rock the
cradle, if need be. He hath given his holy angels charge over
them, therefore commit them unto him. But if you may live with a
clear conscience, (for else I would not have you to live,) and see
the bringing up of your children yourself, look that you nurture
them in the fear of God, and keep them far from idolatry,
superstition, and all other kind of wickedness. And for God's sake
help them to some learning, if it be possible, that they may
increase in virtue and godly knowledge, which shall be a better
dowry to marry them withal, than any worldly substance. And when
they be come to age, provide them such husbands as fear God, and
love his holy word. I charge you take heed that you match them
with no papists; and if you live and marry again yourself, (which
thing I would wish you to do, if need require, or else not,) good
wife, take heed how you bestow yourself, that you and my poor
children be not compelled to wickedness. But if you shall be able
well to live God's true widow, I would counsel you so to live
still, for the more quietness of yourself and your poor children.
Take heed, Margaret, and play the wise woman's part. You have
warning by others, if you will take an example. And thus I commit
you and my sweet children unto God's most merciful defence. The
blessing of God be with you, and God send us a merry meeting
together in heaven. Farewell in Christ, farewell mine own dear
hearts all. Pray, pray.

To my good brother, Master John Bradford.

     "The peace of God in Jesus Christ, the eternal comfort of his
sweet Spirit, which hath surely sealed you unto eternal salvation,
be with you and strengthen you in your joyful journey towards the
celestial Jerusalem, my dear friend and most faithful brother,
Master Bradford, to the setting forth of God's glory, and to your
eternal joy in Christ. Amen.

     "Ever since that good Master Philpot showed me your last
letter, my dear heart in the Lord, I have continued in great
heaviness and perplexity: not for any hurt or discommodity that I
can perceive coming towards you, unto whom doubtless death is made
life and great felicity, but for the great loss that God's church
here in England shall sustain by the taking away of so godly,
worthy, and necessary an instrument, as the Lord hath made you to
be. O that my life and a thousand such wretched lives more might
go for yours! O, why doth God suffer me and such other
caterpillars to live, that can do nothing but consume the alms of
the church; and take away you, so worthy a workman and labourer in
the Lord's vineyard? But woe be to our sins and great
unthankfulness, which is the greatest cause of the taking away of
such worthy instruments of God, as should set forth his glory, and
instruct his people. If we had been thankful unto God for the good
ministers of his word, we had not been so soon deprived both of it
and them. The Lord forgive our great ingratitude and sins, and
give us true repentance and faith, and hold his hand of mercy over
us, for his dear Son Christ's sake. Take not away all thy true
preachers forth of this realm, O Lord, but leave us a seed, lest
England be made like unto Sodom and Gomorrah, when thy true Lots
be gone.

     "But what go I about to mingle your mirth with my mourning,
and your just joy with my deserved sorrow? If I loved you indeed,
as I have pretended, I should surely rejoice with you most
heartily, and praise God on your behalf from the very bottom of my
heart; I should praise God day and night for your excellent
election in and through his great mercy, and should give him most
humble thanks for your vocation by his gospel, and your true
knowledge in the same; I should earnestly praise him for your
sweet justification, whereof you are most certain by God's grace
and Spirit, and should instantly pray unto him for your
glorification, which shall shortly ensue; I should rejoice and be
glad to see you so dignified by the crown of martyrdom, and to be
appointed to that honour, to testify his truth, and to seal it
with your blood; I should highly extol the Lord, who hath given
you a glorious victory over all your enemies visible and
invisible, and hath given you grace and strength to finish the
tower that you have begun to build. Finally, if I loved you, I
should most heartily rejoice and be glad to see you delivered from
this body of sin, and vile prison of the flesh, and brought into
that heavenly tabernacle where you shall be safely kept, and never
offend him more.

     "This and much more should I do, if I had a good heart
towards God, or you his dear child. But, alas! I am a hypocrite,
and do seek nothing but mine own commodity. I would have God's
everlasting providence give place to my peevish will and purpose,
although it were to the hinderance of his glory and your sweet
commodity. God forgive me my horrible ingratitude, sins, and
offences against him! and, good brother, do you forgive me my
great negligence and unthankfulness toward you; and henceforth, I
promise you, I will put my will to God's will, and pray that the
same may be fulfilled in you, as long as you be on this earth; and
when you are taken hence, I will most heartily praise the Lord for
you, so long as I have my being in this world. Ah, my dear heart!
now I must take my leave of you, and, as I think, my ultimum vale
in this life; but in the life to come I am right well assured we
shall merrily meet together, and that shortly I trust. And in
taking of my leave of you, my dear heart in the Lord, I shall
desire you faithfully to remember all the sweet messages that the
Lord our good God and most dear loving Father hath sent you to me
his most unworthy servant, which as they are most true, so shall
they be most truly accomplished upon you eternally; and for the
more assurance and certificate thereof to your godly conscience,
he hath commanded me to repeat the same unto you again, in his own
name and word.

     "Therefore now give ear and faithful credence. Hearken, O ye
heavens, and thou earth, give ear, and bear me witness at the
great day, that I do here faithfully and truly the Lord's message
unto his dear servant, his singularly beloved and elect child John
Bradford. John Bradford, thou man so specially beloved of God, I
pronounce and testify unto thee in the word and name of the Lord
Jehovah, that all thy sins, whatsoever they be, be they never so
many, so grievous, or so great, be fully and freely pardoned,
released, and forgiven thee, by the mercy of God in Jesus Christ,
thine only Lord and sweet Saviour, in whom thou Bost undoubtedly
believe. Christ hath cleansed thee with his blood, and clothed
thee with his righteousness, and hath made thee in the sight of
God his Father, without spot or wrinkle; so that when the fire
doth his appointed office, thou shalt be received (as a sweet
burnt sacrifice) into heaven, where thou shalt joyfully remain in
God's presence for ever, as the true inheritor of his everlasting
kingdom, unto the which thou wast undoubtedly predestinate and
ordained by the Lord's infallible purpose and decree, before the
foundation of the world was laid. And that this is most true that
I have said, I call the whole Trinity, the almighty and eternal
majesty of God the Father, the Son, and the Holy Ghost, to my
record at this present; whom I humbly beseech to confirm and 
stablish in thee the true and lively feeling of the same. Amen.
Selah.

     "Now with a merry heart and joyful spirit, something mixed
with lawful tears, I take my farewell of you, mine own dear
brother in the Lord; who send us shortly a merry meeting in his
kingdom, that we may both sing praises together unto him with his
holy angels and blessed spirits for ever and ever! Farewell, thou
blessed in the Lord, farewell in Christ; depart unto thy rest in
the Lord; and pray for me for God's sake.

     "As I had made an end of this simple letter, I heard some
comfort both of good Master Philpot's servant and yours: but,
alas! I do scarcely believe them. Well, I will hope in God, and
pray all night that God will send me some comfort to-morrow, and
if the Lord give you sparing to-morrow, let me hear four words of
comfort from you, for God's sake. The blessing of God be with you
now and for ever. Amen.

     "Yours for ever in the Lord Jesus,

     John CARELESS, living in hope against hope."

IN reading this letter of John Careless to Master Bradford above
prefixed, wherein he maketh so much mention of a certain letter of
his sent to him, and of the great exceeding consolation he
received of the same, thou wilt wish peradventure, good loving
reader, in thy mind, to have some sight also of the said letter of
Master Bradford; wherein to satisfy thy desire, or rather to
prevent thy petition, I have hereunto annexed the same, to the
intent thou mayest not only understand the contents thereof, but
also receive fruit thereof to thy consolation likewise. The
purport of the letter here followeth.

     "Almighty God our dear Father, through and for the merits of
his dearly beloved Son Jesus Christ, be merciful unto us, pardon
us our offences, and under the wings of his mercy protect us from
all evil, from henceforth and for ever. Amen.

     "Dear brother Careless, I heartily pray you to pray to God
for me, for the pardon of my manifold sins and most grievous
offences, which need none other demonstration unto you than this,
namely, that I have behaved myself so negligently in answering
your godly triple letters, which are three witnesses against me.
God lay not them, nor any other thing, to my charge to
condemnation, though to correction not my will, but his will be
done. Concerning your request of absolution, my dearest brother,
what shall I say, but even as truth is? that the Lord of all
mercy, and Father of all comfort, through the merits and mediation
of his dear Son thy only Lord and Saviour, hath clearly remitted
and pardoned all thy offences whatsoever they be, that ever
hitherto thou hast committed against his majesty: and therefore he
hath given to thee as to his child, dear brother John Careless, in
token that thy sins are pardoned, he (I say) hath given thee a
penitent and believing heart, that is, a heart which desireth to
repent and believe; for such a one is taken of him (he accepting
the will for the deed) for a penitent and believing heart indeed.

     "Wherefore, my good brother, be merry, glad, and of good
cheer, for the Lord hath taken away thy sins; thou shalt not die.
Go thy ways; the Lord hath put away thy sins. The east is not so
far from the west, as the Lord hath now put thy sins from thee.
Look how the heavens be in comparison of the earth: so far hath
his mercy prevailed towards thee his dear child, John Careless,
through Christ the Beloved. Say therefore with David, Praise the
Lord, O my soul, and all that is within me, praise his holy name:
for he hath forgiJOHNee all thy sins; as truly he hath. And hereof
I desire to be a witness. God make me worthy to hear from you the
like true message for myself. Mine own dearly beloved, you have
great cause to thank God most heartily that he hath given you such
repentance and faith: the Lord increase the same in you and me a
most miserable wretch, whose heart is harder than the adamant-
stone, or else I could not thus long have stayed from writing unto
you. If I live and may, I purpose and promise you to make amends.
Pray for me, my most dear brother, I heartily beseech you, and
forgive me my long silence. God our Father be with us for ever,
Amen.

     "Yours in the Lord,

     J. BRADFORD."

To my most dear and faithful brethren in Newgate, condemned to die
for the testimony of God's everlasting truth.

     "The everlasting peace of God, in Jesus Christ, the continual
joy, strength, and comfort of his most pure, holy, and mighty
Spirit, with the increase of faith and lively feeling of his
eternal mercy, be with you, my most dear and faithful loving
brother Tyms, and with all the rest of my dear hearts in the Lord,
your faithful fellow soldiers, and most constant companions in
bonds, yea, of men condemned most cruelly for the sincere
testimony of God's everlasting truth, is the full finishing of
that good work, which he hath so graciously begun in you all, that
the same may be to his glory, the commodity of his poor afflicted
church and to your everlasting comfort in him, Amen.

     "Ah, my most sweet and loving brethren, and dearest hearts in
the Lord! what shall I say, or how shall I write unto you, in the
least point or part to utter the great joy that my poor heart hath
conceived in God, through the most godly example of your Christian
constancy and sincere confession of Christ's verity? Truly my
tongue cannot declare, nor my pen express, the abundance of
spiritual mirth and gladness that my mind and inward man hath
felt, ever since I heard of your hearty boldness and modest
behaviour before that bloody butcher, in the time of all your
crafty examinations, especially at your cruel condemnation, in
their cursed consistory place. Blessed be God the Father of all
mercy, and praised be his name, for that he hath so graciously
performed upon you, his dear darlings, his most sweet and
comfortable promises, in not only giving you the continual aid,
strength, and comfort of his holy and mighty Spirit to the
faithful confession of his Christ, for whose cause, O most happy
men, ye are condemned to die; but also in giving you such a mouth
and wisdom as all your wicked enemies were not able to resist, but
were fain to cry, 'Peace, peace,' and not suffer you to speak. As
truly as God liveth, my dear brethren, this is not only unto you a
most evident probation that God is on our side, and a sure
certainty of your everlasting salvation in him, but also to your
cruel adversaries (or rather God's cursed enemies) a plain
demonstration of their just eternal woe and damnation, which they
shall be full sure shortly to feel, when ye shall full sweetly
possess the place of felicity and pleasure prepared for you from
the beginning.

     "Therefore, my dearly beloved, cease not, so long as ye be in
this life, to praise the Lord with a lusty courage, for that of
his great mercy and infinite goodness he hath vouched you worthy
of this great dignity, to suffer for his sake not only the loss of
goods, wife, and children, long imprisonment, cruel oppression,
&c.; but also the very deprivation of this mortal life,with the
dissolution of your bodies in the fire. The which is the greatest
promotion that God can bring you or any other unto in this vale of
misery; yea, so great an honour as the highest angel in heaven is
not permitted to have; and yet hath the Lord for his dear Son
Christ's sake reputed you worthy of the same, yea, and that before
me and many others, which have both long looked and longed for the
same.

     "Ah, my most dear brother Tyms! whose time resteth altogether
in the hands of the Lord, in a full and happy time earnest thou
into this troublesome world, but in a much more blessed hour shalt
thou depart out of the same; so that the sweet saying of Solomon,
or rather of the Holy Ghost, shall be full well verified upon
thee, yea, and all thy faithful fellows, Better is the day of
death, saith he, than the day of birth. This saying cannot be
verified upon every man, but upon thee, my dear brother, and such
as thou art, whose death is most precious before God; and full
dear shall your blood be in his sight. Blessed be God for thee, my
dear brother Tyms, and blessed be God again that ever I knew thee,
for in a most happy time I came first into thy company. Pray for
me, dear brother, pray for me, that God will once vouch me worthy
of that great dignity whereunto he hath brought you.

     "Ah, my loving brother Drake! whose soul now draweth nigh
unto God, of whom ye have received the same, full glad may you be
that ever God gave you a life to leave for his sake: full well
will be restore it to you again in a thousand-fold more glorious
wise. Praise God, good brother, as you have a great cause; and
pray for me, I beseech you, which am so much unworthy (so great
are my sins) of that great dignity whereunto the Lord hath called
you, and the rest of your godly brethren, whom I beseech you to
comfort in the Lord as you can full well; praised be God for his
gifts, which you have heartily applied to the setting forth of his
glory, and the commodity of his poor afflicted church: which thing
shall surely redound to your everlasting joy and comfort, as you
shall most effectually feel ere ever it be long, though the wicked
of the world judge far otherwise.

     "Ah, mine own hearts, and most dearly beloved brethren,
Cavel, Ambrose, and both the Spurges, blessed be the Lord on your
behalf, and praised be his name, which hath given you such a
glorious victory: full valiant have you showed yourselves in the
Lord's fight, and full faithful in your painful service. Faint
not, but go on forward as ye have most godly begun, for great
shall your reward be at the end of this your travail. Ah, my good
faithful brethren all! what shall I say, or what shall I write
unto you? but even the same Mary, thed Elizabeth did say to her
godly kinswoman Mary,the blessed mother of Christ, Happy art thou,
quoth that good woman, which hast believed: for all things which
the Lord hath spoken to thee, shall be fulfilled. So I say to you,
my dear hearts in the Lord, happy are ye all, yea, twice happy
shall you be for evermore, because ye have stedfastly believed the
most sweet promises which God the Father hath made unto you with
his own mouth, in that he hath promised you, (which are the
faithful seed of the. believing Abraham,) that ye shall be blessed
ever, world without end. The promises of God your sweet Father, as
ye do believe, so do ye bear record that God is true. The
testimony whereof ye have full worthily borne to the world, and,
shortly, will full surely seal the same with your blood, yea, even
to-morrow, I do understand. O constant Christians! O valiant
soldiers of the high Captain Jesus Christ! who for your sake hath
conquered the devil, death, sin, and hell, and hath given you full
victory over them for evermore. O worthy witnesses, and most
glorious martyrs! whose invincible faith hath overcome that proud,
sturdy, bragging prince of the world, and all his wicked army,
over whom ye shall shortly triumph for evermore. Ah, my sweet
hearts! the everlasting treasures are full surely laid up for you
in heaven. The immarcessible and most glorious crown of victory is
already made and prepared for you, to be shortly clapt upon all
your happy heads. The holy angels of your heavenly Father are
already appointed to conduct your sweet souls into Abraham's
bosom. All the heavenly host rejoiceth already, for that they
shall shortly receive you with joy and felicity, into their
blessed fellowship. Selah.

     "Rejoice with double joy, and be glad, my dear brethren, for
doubtless ye have more cause than can be expressed. But, alas! I
that for my sins am left behind, may lie and lament with the holy
prophet, saying, Woe is me that the days of my joyful rest are
prolonged. Ah, cursed Satan! which hath caused me so sore to
offend my most dear loving Father, whereby mine exile and
banishment is so much prolonged. O Christ, my dear Advocate!
pacify thy Father's wrath, which I have justly deserved, that he
may take me home to him in his sweet mercy. O that I might now
come home unto thee, with my blessed brethren. Well, thy will, O
Lord! be effectuously fulfilled; for it is only good, and turneth
all things to the best, for such as thou in thy mercy hast chosen.

     "And now farewell, my dear hearts, most happy in the Lord. I
trust in my good God, yet shortly to see you in the celestial
city, whereof undoubtedly the Lord hath already made you free
citizens. Though you be yet with us for a little time, your very
home is in heaven, where your treasure doth remain with your sweet
Lord and Redeemer Jesus Christ, whose calling you have heard with
the ears of your hearts, and therefore ye shall never come into
judgment, but pass from death to life. Your sins shall never be
remembered, be they never so many, so grievous, or so great: for
your Saviour hath cast them all into the bottom of the sea; he
hath removed them from you, as far as the east is from the west,
and his mercy hath much more prevailed over you, than is distance
between heaven and earth: and he hath given you for an everlasting
possession of the same, all his holiness, righteousness, and
justification, yea, and the Holy Ghost into your hearts, wherewith
ye are surely sealed unto the day of redemption, to certify you of
your eternal election, and that ye are his true adopted sons,
whereby ye may boldly cry unto God, Abba, dear Father, for
evermore: so that now no creature in heaven, earth, nor hell,
shall be able to accuse you before the throne of the heavenly
King. Satan is now cast out from you; he himself is judged, and
hath no part in you. He will once more bite you by the heel, and
then he hath done; for at that time you shall squeeze his head
through your own good Christ, and so have you final victory for
evermore. In joyful triumph whereof, ye shall sweetly ascend into
the place of eternal rest, whither your eldest brother Christ is
gone before you to take possession for you, and to prepare
your,place under the holy altar, with Cranmer, Latimer, Ridley,
Rogers, Hooper, Saunders, Ferrar, Taylor, Bradford, Philpot, with
many others, who will be full glad of your coming, to see six more
of their appointed number, that their blood may so much the sooner
be revenged upon them that dwell on the earth.

     "Thus I make an end, committing you all to God's most
merciful defence, whose quarrel ye have defended, whose cause ye
have promoted, whose glory ye have set forth, and whose name ye
have constantly confessed.myrewell for a while, my. dear hearts in
the Lord; I will make as much haste after you as I may. All our
dear brethren salute you. They pray for you, and praise God for
you continually. Blessed be the dead that die in the Lord, for
they rest from their labours, saith the Holy Ghost, and their
works follow them.

     "Your own JOHN. CARELESS,

     a most unprofitable servant of the Lord.

     Pray, pray, pray."

     Ye heard before the letter of Thomas Whittle, written to John
Careless, wherein he yieldeth great thanks unto him for the
singular joy and consolation received by his letters. The copy of
which letters sent unto him, if any be disposed to peruse,
hereunder followeth to satisfy his desire.

To Master Green, Master Whittle, and certain other prisoners in
Newgate, condemned, and ready to be burnt for the testimony of our
Lord Jesus.

     "The everlasting peace in Jesus Christ, the continual comfort
of his most pure and Holy Spirit, be with you, my dear and
faithful brethren and sisters of Newgate, the Lord's appointed
sheep unto the slaughter, to the good performance of the great and
notable work of the Lord, which he hath so graciously begun in you
all; that the same may redound to the setting forth of his glory,
and to the commodity of his church, and to your own everlasting 
comfort in him. So be it.

     "Ah, my dear hearts, and most faithful brethren and sisters
in the Lord! what high lauds and praise, yea, what humble and
continual thanks, am I bound to give to God our Father for you and
on your most happy behalf, who so mightily hath magnified himself
in you thus far forth, in giving you his holy and mighty Spirit,
to the constant confessing of Christ's verity, even to the cruel
condemnation; and I doubt not but he will do the same to the
death. O happy and blessed are you that ever you were born, that
the Lord willruch you worthy of this great dignity, to die fotpr
his sake. Doubtless it is the greatest honour that God can give
you in this life. Yea, if they be so blessed of God that die in
the Lord, (as the Holy Ghost saith they be,) how much more blessed
and happy then are you that die not only in the Lord, but also for
the Lord. O that it were the good will of God, that the good hour
were now come, that I might go with you. Ah that my sins made me
not unworthy of such an excellent dignity!

     "Be thankful, dear hearts, be thankful and rejoice in the
Lord; for mighty is his mercy towards you, and great is your
reward in heaven, the which you, like faithful persons, have
plucked to you with a godly violence of an invincible faith. O
worthy warriors of the most high Captain! O constant confessors of
the everlasting verity! how glorious a crown of victory shall you
shortly receive, which is prepared for all such as do continue to
the end! O you sweet saints of the Lord, how precious shall your
death be in his sight! O how dear are your souls to your Redeemer,
in whose hand they shall most joyfully rest, and the pains of
death shall never touch you! O how blessed shall you be, when
Christ shall appear, at the which time you shall receive your
bodies again full of immortality! O how joyful shall you be, when
Christ, according to his promise, shall knowledge you before his
Father and his holy angels, as you have most constantly confessed
him to be your Lord and only Saviour before men!

     "O blessed Green, thou meek and loving lamb of the Lord, how
happy art thou to be appointed to die for his sake! a full dainty
dish art thou for the Lord's own tooth. Fresh and green shalt thou
be in the house of the Lord, and thy fruits shall never wither nor
decay. Although thou go here forth sowing thy good fruit with
tears, the time shall come that thou shalt reap with joy and
gladness the fruits of everlasting life, and that without ceasing.
Be merry therefore and fear not, for it is thy Father's will to
give thee a kingdom, whereunto he hath chosen thee before the
foundations of the world were laid.

     "O happy minister, thou man of God, how glad mayest thou be
of God's most precious favour, which hath prevented thee in the
day of thy trial! O happy Peter, whose part thou hast well played;
therefore thy reward and portion shall be like unto his. Now hast
thou good experience of man's infirmity, but much more proof and
taste, yea, sense and feeling, of God's abundant bottomless mercy.
Although Satan desired to sift thee, yet Christ thy good Captain
prayed that thy faith should not fail. God's strength is made
perfect by thy weakness, and his grace is sufficient for thee his
dear child. Thine example did so encourage and strengthen thy poor
brethren, that God is every way glorified by thee; and shortly
will he glorify thee with himself, with that glory which he hath
prepared for thee his elect dearling before the world was made.
Therefore rejoice and be glad, for thou hast good occasion, in
finding such favour in his sight.

     "This is most true, O my other brethren, whom I do not know,
neither have I heard much of you, happy are you that ever you were
born, and blessed be our God which hath given you such victory
over the bloody beast: shortly shall you be clothed in large white
garments, and fine robes of righteousness; and so shall you follow
the Lamb on Mount Sion with new songs of mirth and melody, for
your delivery forth of Satan's power and tyranny. God for evermore
be blessed for you, and strengthen you to the end, as I doubt not
but he will: for he never failed them that put their trust in him.

     "O my dear and faithful sister, Joan Warne, what shall I say
to thee? Thy trial hath been great; thy victory in Christ hath
been notable. Thou hast overcome many a sharp shower and storm.
Shortly shalt thou arrive at the haven of quiet rest, and receive
a reward due to a constant martyr. Thou shalt go home to thy
heavenly Father, and possess for ever the inheritance which Christ
hath purchased for thee, where thy earthly parents be, still
looking for thee, which have triumphed over antichrist most
victoriously. O blessed parents of happy children, which have
showed such an example as the like hath been seldom seen! I salute
thee, dear sister of like constant mind, whose constant example is
worthy of continual memory. Praised be God for you, mine own sweet
sisters; which hath made you play such wise virgins' parts. He
hath plentifully poured the oil of his Spirit into the lamps of
your faith, so that the light thereof shall never be extinct. You
shall enter with your Bridegroom into everlasting joy, whereunto
you were chosen in him from the beginning.

     "O my dear brethren and sisters, you blessed saints of the
Lord, how much and how deeply am I bound to praise God for you,
both day and night. Pray, pray for me, my dear hearts, for the
tender mercy of God, that I may be made worthy to follow your
trace. O that I had run the race of my life as far as you have
done yours, and were as nigh my journey's end as you be unto
yours. But, alas, I lie like the lame man at the pool's side by
Solomon's porch, and every man goeth into the place of health
before me. But God will appoint me one, one day to put me in. I
trust my Lord of London's coal-house is empty, and all his
officers idle. Therefore they must shortly fetch more sheep to the
shambles; for he is the common slaughter-slave of all England. But
happy are you that are passed through the pikes, and delivered out
of his hands, and from all the angels of the darkness of this
world, which long tempted you in the wilderness of the same: but
now shall the angels of God come and minister unto you; for they
are your servants to hold you up in their hands, that you shall
not hurt your foot, no, nor one hair of your head shall perish.
They shall carry you up to heaven in a fiery chariot, though you
leave your mantle behind you for a time, until God restore the
same again in a more ample and glorious sort.

     "Thus in haste, as it doth appear, I am constrained to make
an end, committing you all to God's most merciful defence, who
ever have you in his blessed keeping; desiring you all to remember
me in your godly and faithful prayers, as I will not forget you in
mine, by God's grace. The blessing of God be with you all, my dear
brethren and sisters. All our brethren and fellow prisoners here
have them most heartily commended unto you, and pray for you
without ceasing. God send us a merry meeting in his kingdom. Amen.

     "By your brother and unfeigned lover, JOHN CARELESS,
prisoner, abiding his most merciful will and pleasure. Pray, pray,
pray."

To my dear and faithful brother William Tyms, prisoner in Newgate.

     "The everlasting peace of God in Jesus Christ, with the
continual joy, comfort, and strength of his sweet Spirit, be
multiplied, and daily more and more increased in your good heart,
my most faithful and dear brother Tyms, to the full quieting of
your conscience, and beating back of all the fiery darts of the
wicked, that you may shortly receive the glorious crown of
victory, and in the same triumph over all your enemies for
evermore. Amen.

     "I cannot express the exceeding great joy and consolation of
my poor heart, considering the marvellous works of God most
graciously wrought upon you, not only in proving you and trying
your faith by his great and huge crosses both inwardly and
outwardly, but also in giving you so great consolation and
constancy in the midst of the same. Faithful is God, and true of
his promises, who hath said, that he will never suffer his chosen
children to be tempted above their strength, but in the midst of
their temptation will make an out-scape for them, by such means as
may make to his glory and their everlasting consolation. My dear
heart, great cause have you to be of good comfort; for I see in
you as lively a token of God's everlasting love and favour in
Jesus Christ, as ever I perceived in any man. In respect whereof,
I do even with my heart love, honour, and reverence you,
beseeching God for his glorious name's sake, in the bowels and
blood of our Lord and only Saviour Jesus Christ, to finish his
good work in you, as I doubt not but he will do, according to his
infallible promises; yea, I am well assured thereof, forasmuch as
you have so effectually received his Holy Spirit into your heart,
as a pledge and a sure seal of your eternal redemption, and a
testimony of your adoption in Christ Jesus. For which cause Satan
so sore envieth you, that he hath now bent all his fierce ordnance
against you, thinking thereby utterly to destroy the invincible
fort of your faith, founded most firmly upon the unmovable Rock
Christ, against the which neither the devil, sin, nor yet hell-
gates, shall ever prevail. Selah.

     "Therefore, mine own bowels in the Lord, be not discomforted
for this your conflict, which doubtless shall greatly increase
your crown of glory, triumph, and victory; but take a good heart
unto you, and buckle boldly with Satan, both in himself and his
subtle members. It is the very divine ordinance of God, that all
his regenerate people shall be tempted, proved, and tried, as we
see by the example of our Saviour Christ; who as soon as he was
baptized, was straightways led of the Holy Ghost into the
wilderness, there to be tempted of the devil. But there got he
such a glorious victory of Satan, that he could never since
finally prevail against any of his poor members, but in every
assault that he maketh, either inwardly or outwardly, he getteth a
foil, and taketh shame; so that now he rageth with all the spite
possible, specially because he knoweth his time is but short. St.
James testifieth that he is but a very coward, that will soon
flee, if he be faithfully resisted. And as for his tempting tools,
the Lord hath made them manifest unto us, so that he cannot
deceive us though he assault us; for, as St. Paul saith, his very
thoughts are not unknown to us, as it doth in you largely appear,
praised be the Lord's name there-for.

     "You see, dear brother, that now to molest you and such as
you are, that be even passing from this vale of misery, he hath
but two ways, or two pieces of ordnance to shoot at you, with the
which he cannot hurt you, because you have two bulwarks to defend
you. The first of these terrible guns that Satan hath shot at you,
is the very same that he continually shooteth at me, that is to
say, fear and infidelity; for the uglisomeness of sin, and horror
of my sins, which be so many, grievous, and great. But this pellet
is easily put away with the sure shield of faith, in the most
precious death and blood-shedding of our dear Lord and only
Saviour Jesus Christ, whom the Father hath given unto us wholly to
be ours for evermore, and with him hath given us all things, as
Paul saith; so that though we be never so great sinners, yet
Christ is made unto us holiness, righteousness, and justification.
He hath clothed us with all his merits, mercies, and most sweet
sufferings, and hath taken unto him all our misery, wretchedness,
sin, and infirmity: so that if any should now be condemned for the
same, it must needs be Jesus Christ, which hath taken them upon
him. But indeed he hath made satisfaction for them to the
uttermost jot; so that for his sake they shall never be imputed to
us, if they were a thousand times so many more as they be. This do
you most effectuously feel and know, dear brother, a great deal
better than I can tell you, blessed be God there-for.

     "And now Satan, seeing that he cannot prevail with his
boisterous battery against this bulwark of faith, which doth so
quench all his fiery darts that they can do you no harm, but
rather do you good service to cast you down, under the mighty hand
of God, that he may take you up by his only grace and power, and
so you may render him all the glory by Jesus Christ, (which thing
the enemy can in no wise abide,) therefore he shooteth off his
other piece most pestilent, to provoke you to put some part of
your trust and confidence in yourself, and in your own holiness
and righteousness, that you might that way rob God of his glory,
and Christ of the honour and dignity of his death. But blessed be
the Lord God, you have also a full strong bulwark to beat back
this pestiferous pellet also, even the pure law of God, which
proveth the best of us all damnable sinners in the sight of God,
if he would enter into judgment with us according to the severity
of the same, and that even our best works are polluted and defiled
in such sort as the prophet describeth them. With which manner of
speaking our freewill Pharisees are much offended; for it felleth
all man's righteousness to the ground, (I had like to have said to
the bottom of hell,) and extolleth only the righteousness of Jesus
Christ, which is allowed before God, and is freely given to all
those that firmly believe, as blessed be God you do.

     "Ah, my good brother Tyms, Satan hath put his hand in a wrong
box when he beginneth to tempt you, either to vain-glory or
mistrust: for you are an old beaten soldier, and have had good
experience of this manner of temptations, both by yourself and
others, whom you know well were beloved of God. Be of good cheer
therefore, dear heart; be of good cheer, for now Satan hath
wrought all his malice; he hath done all that he can, and hath
shot off all his last pieces, wherewith he hath thought to have
done most mischief. But now he seeth he cannot prevail, (the
strong Tower of your faith being so invincible,) he will pluck up
all his tents, and get him to some other place to practise the
like assaults, and then will the angels of God come and minister
unto you the most sweet and heavenly consolations of the Holy
Ghost. To him therefore who is able to do exceeding abundantly
above all that ever we can desire or think, I do most heartily
commit you, with all the rest of your godly prison-fellows, who
comfort, strengthen, and defend you with his grace and mighty
operation of his Holy Spirit, as he hath hitherto done; that you,
having a most glorious victory over the subtle serpent and all his
wicked seed, may also receive the crown of glory and immortality
prepared for you before the foundations of the world were laid,
and so surely kept for you in the hands of him whose promise is
infallible, that the devil, sin, death, or hell, shall never be
able to deprive you of the same. The blessing of God be with you
now and for evermore: Amen. Pray, pray, pray for me.

     "Your own for ever,

     JOHN CARELESS "

To my good sister, Mrs. Cotton.

     "The peace of God in Jesus Christ, and the eternal comforts
of his sweet Spirit, be with you, my dear and faithful sister, to
the full accomplishment of that good work which he hath most
graciously begun in you, that the same may be effectual to the
setting forth of his glory, and to your everlasting consolation in
him. Amen.

     "My loving and faithful sister in the Lord, I thank you for
all your loving-kindness showed unto me, but specially for your
godly remembrance of me in your fervent and faithful prayers, and
for your most godly and comfortable letter, whereby you do not
only much increase my joy and comfort, but also put me in
remembrance of my duty towards you.

     "Blessed be the Lord God, which of his great mercy hath so
beautified his church in these our days, that even unto many godly
women he hath given most excellent gifts of knowledge and
understanding of his truth, so that they are not only well able to
inform their own consciences in all things necessary to salvation,
but also most sweetly comfort their sorrowful brethren and sisters
that sustain any trouble for the testimony of God's truth, yea,
and that which is more, even in the midst of their great conflicts
of conscience: of which most happy number of godly and virtuous
women, my dear heart, you are one, and that of the chiefest, being
plentifully indued with the gifts of God's most gracious Spirit,
as it doth full well appear in your daily doings: God only have
the praise there-for!

     "Forasmuch then as God hath given you the gift to write, I
shall most heartily desire you to let me hear from you sometimes,
be it never so little, for truly I take great comfort and courage
thereby; specially in my poor conscience, which is sore assaulted
of subtle Satan, and in a manner oppressed of my sins. Pray, dear
sister, that God may give me true, hearty, and earnest repentance,
and increase my faith; for they are both the good gifts of God
only, and far pass the reach of my power to take at my pleasure.

     "Therefore, dear sister, if you help me to beg the same of
our dear-loving Father, I am sure that he both can and will give
them me in his good time. As for the fear of death, or terror of
the fire, I most heartily thank my good God, I feel it not; only
it is mine own sins and unthankfulness which hold hard battle, and
wage strong war against me, which only go about to separate me
from my good Captain, Christ, that I should not enjoy his glorious
victory; but God being on my side, (as I am sure he is,) that
cannot continually prevail against me. Though God for a time
permit Satan to take his pleasure on me, as he did upon Job, yet I
doubt not but in the end all shall turn to my profit, through the
merits of our Lord and Saviour Jesus Christ, to whose  most
merciful defence I commit you, dear sister, with all the rest of
the Lord's elect. Farewell in Christ.

     "Yours unfeignedly,

     JOHN CARELESS.

     "Pray, pray, pray, pray."

To my dear brother, T. V.

     The everlasting peace of God in Jesus Christ, the continual
comforts of his most pure and Holy Spirit, be with you, my most
dear friend and faithful brother V., to the increase of your
faith, and comfort of your sorrowful spirit, which is to the
Father a sweet sacrifice through Christ, for whose sake he will
never despise your humble and contrite heart, but doth favourably
accept the same, and will in most ample wise perform the desire
thereof, to his glory and your eternal comfort in him.

     "In the midst of my manifold crosses and troubles, wherein I
am constrained to flee unto God for refuge and succour by earnest
and faithful prayer, I cannot forget you, my dear heart in the
Lord, but esteeming your state for mine own, I do pour forth my
complaint for you, as I do for myself, and rather more, as I think
present need doth require, desiring most heartily to hear the good
success of the same in you. The Lord God, for his great mercies'
sake, accomplish my desire, as I doubt not but he will, when he
seeth it good and most to his glory, and to your comfort and
commodity. O that I might once see you so merry in Christ as you
have just cause to be, that you might say with David, Awake my
glory, awake lute and harp. Bring forth the psalter with the merry
song, that I might sing a new song of praise and thanksgiving unto
the Lord, for the light of his favourable countenance, his help
and deliverance. Oh! that would refresh me as a most precious oil,
and gladden my poor heart, which is assaulted with sorrow more
ways than one. I doubt not but the same shall by your means
receive much comfort, though for a time it doth mourn with you,
that we may be made both glad together, yea, and that with such
gladness, as shall continue for ever. But in the mean space (I
say) most happy are you, that so heartily mourn for the absence of
the Bridegroom. If you were not a wedding child, you could never
do it. Only Christ's true disciples do mourn far his absence:
therefore shall they doubtless rejoice at his presence, which will
be so much more joyful, by how much the absence is more sorrowful.

     "Therefore, my good brother, take a good heart unto you, and
be of good cheer. Say with the prophet David, O my soul, why art
thou so heavy, and why art thou so disquieted within me? O put thy
trust in God, for I will yet give him thanks for the help of his
loving countenance, and because he is my God. Read Psalms xli. and
xlii. for your comfort, and consider that the holy king and
prophet, at the making and first saying of them, was even in the
same case that you are now in; but he still comforted himself with
the sweet promises of God. And so do you, my dear heart, for to
you they do as well pertain as they did to him, and as surely
shall they be performed upon you, as they were upon him: for he is
one God and dear Father unto you both, and for his mercy, truth,
and promise sake, he must needs make good unto you all that he
hath said. If his love towards you stood in the respect of your
own merit and worthiness, you might well mourn, lament, and
complain; yea, you had good cause to doubt, fear, and mistrust.
But, seeing he loveth you only for and in Jesus Christ, who is
your whole holiness, righteousness, and redemption; lay away all
mourning, lamenting, and complaining; banish from you all fear,
mistrust, and infidelity, and know that as long as Christ doth
continue God's Son, so long must the love of the Father continue
towards you immutable, and his good-will unchangeable, and cannot
be altered through any of your infirmities. For this is most true,
that as long as the cause of any thing doth last, so long must the
effect remain. But Christ is the whole cause why the Father loveth
you, and he also continueth for ever: then must I needs conclude,
that the love of the Father continueth towards you for ever, and
(as the psalmist most joyfully so often singeth) his mercy
endureth for ever and ever.

     "This is most true, mine own dear heart, although the Lord
for a time hide it from your senses, that you might be the more
earnest in prayer to him for the feeling of it, and also the more
thankful for it when he doth give the lively taste of it, as
doubtless he will do, ere ever it be long; and then shall you be
well able to comfort others in the same state that you are now in,
with the same comfort wherewith you are, and further shall be,
comforted of God.

     "Therefore lift up your hands that are now a little fallen
down, and stretch forth the weak knees of your troubled mind,
which now mourneth with a godly mourning, and therefore shall it
be full well comforted with that sweet peace of God which passeth
all understanding: and you are sure already to enjoy the blessing
that Christ gave unto the godly mourners of Sion upon the mount,
at the first sermon that be made. O happy V., in whose mourning
company I had rather be, than in the house of mirth and banqueting
of such as see not what cause they have to mourn and be sorry. But
yet, my good brother, use a measure in this your godly mourning,
and make not your faithful friends too much sorry for you. Let the
persuasions of such godly lovers as you do daily company withal,
or rather the persuasions of the Holy Ghost by them, move you to
some godly mirth and rejoicing. Con-. sider that you are commanded
of God by the mouth of St. Paul thereto: Rejoice in the Lord,
saith he, and I say again, Rejoice. Mark how he doubleth the
sentence, that we may perceive it is a most earnest and necessary
thing he requireth. Obey the commandment of God in this behalf; 
wherein, as you cannot but highly please him, so I assure you, you
shall very much rejoice my poor heart, and the hearts of others
which pray for you with mourning tears, and make that cruel enemy
Satan and all your adversaries sorry, which will rejoice and laugh
to see you mourn. O my good brother, let it manifestly appear,
that the Lord of his great mercy hath heard our faithful and
hearty requests for you. O how would that rejoice me in the midst
of my troubles!

     "Therefore now to conclude, because the darkness constraineth
me to make an end for this time, I say, my dear and faithful
brother V., in respect of the great cause you have of your own
part through Christ, and for the glory and honour of Almighty God,
the comfort, joy, and rejoicing of your dear brethren and sisters
in Christ, also your own duty by the commandment of God; and last
of all, to vex, molest, and grieve Satan withal, rejoice in the
Lord, and be most heartily glad in him, who is wholly yours, and
you are his, and shall be for evermore. Selah.

     "Farewell, mine own bowels in the Lord! and praise God with
joyful lips and a merry heart, and pray for me his most
unprofitable servant, which have more cause concerning myself to
lament, than any one man living. But my good Bridegroom is
present, and biddeth me cast away my mourning garments, and
therefore I must needs be merry with him: and so he biddeth you to
be, by my mouth; for he is present with you, although for sorrow
you cannot know him, as Magdalene could not in the garden, until
he spake unto her. The Lord God speak these words of comfort in
your heart, and open the eyes of your mind, that you may perfectly
perceive and feel his blessed presence, and so rejoice in the same
for evermore. Amen. Comfort your heart in Christ, and cast your
care upon him, for he careth for you.

     "Your brother in the Lord, abiding his good pleasure,

     JOHN CARELESS "

To my dear and faithful brother, Augustine Bernher.
THE peace of God in Jesus Christ, the help, comfort, and
assistance of his eternal Spirit, be with you, my dear and
faithful brother Augustine, and with all the rest of my good
brethren and sisters of the houses of Baxterley and Mancetter,
(which mourn for the misery of God's people,) to your everlasting
consolation in him. Amen.

     "Right glad I am to hear, my dear and faithful brother
Augustine, that God of his great mercy and infinite goodness hath
yet so graciously delivered and preserved you out of your enemies'
hands, beseeching Almighty God also, from the bottom of my heart,
to be your continual defence unto the end, as hitherto he hath
most graciously been, that you may live and die both to God's
glory, the commodity of his church, and to the increase of your
own everlasting joy and comfort in him.

     "Know you, dear brother, that I have received your letter,
for the which I heartily thank you. Indeed I think it very short,
although it seemeth something sharply to rebuke me in the
beginning, for the breach of my promise in not writing to you of
this long time. Well, brother, I am content to bear it with
patience, considering that you are troubled otherwise (the Lord
comfort you and all heavy hearts): neither will I spend ink and
paper for my purgation in this point. God he knoweth whether I be
so mindless of my promise, as it appeareth in your sight I am.
Your request I will truly perform to the uttermost of my power, as
gladly as any poor wretch shall do in the world, and I thank God I
have done no less of long time. And as my poor prayer shall be a
handmaid to wait upon you which way soever you ride or go; so I
beseech you that my simple counsel may take some place in you, in
this time of your pilgrimage, which you pass in no small peril.
God keep and preserve you for his name's sake!

     "I do not disallow, but much praise and commend, your hearty
boldness in putting yourself in press, when any one of God's
people needeth your help in any point. But yet I would not have
you thrust yourself in danger, when you can do them no good, or at
leastwise when they may well enough spare that good you would do
them: for if you should then chance to be taken, you shall not
only be no comfort unto them, but also a great discomfort, adding
sorrow unto their sorrow.

     "I do not persuade you to absent yourself from any place
where your presence of necessity is required; for in all such
places, I know, God will preserve you as he hath hitherto
wonderfully done, praised be his name there-for: or if it shall
please him to permit you in any such place to be taken, I know he
will most sweetly comfort your conscience with this consideration,
that it is the very providence and appointment of God, that you
should there and then be taken up for a witness of his truth unto
the world: but I cannot allow, nor be contented, that you should
rashly or negligently thrust yourself into that place where your
wicked enemies do continually haunt, yea, and lay wait for you,
when no necessity of yourself, nor of any other of God's people,
doth require your company. If they need any of your godly counsel,
you may write unto them that thing that you think good; which, I
dare say, will be sufficient unto them. For (continual thanks and
praises be given unto the everlasting God!) there is none of those
that be cruelly condemned for God's truth, that now be weaklings;
for they have manfully passed through the pikes, and they have
boldly abiden the brunt of the battle; and therefore I reckon the
worst is passed with them already. So that now and then a godly
letter from you to them shall do as much good as your company
shall do, and perchance more too; for writing sticketh longer in
the memory than words do, yea, though your letters were as short
to them, as your last was to me, so that the same be something
sweeter, and not all-thing so sharp.

     "This, dear brother, is the simple counsel which I would
gladly have you observe, partly for that I heartily pray for your
preservation to the commodity of Christ's church, and partly for
that I unfeignedly wish the peace, comfort, and tranquillity of
your own conscience, which I know will be quickly ready to accuse
you, if you do any thing wherein you have not the word of God for
your warrant. For as in a glass that is clear, a small mote will
soon appear; even so the good conscience of God's chosen children,
being more clear than crystal, will quickly accuse them at the
least fault they do commit: whereas the wicked worldlings have
their conscience so clogged and corrupted through the custom of
sin, that they cannot once see or perceive their shameful deeds
and wicked works, until God set the same before them for their
utter destruction; and then despair they immediately. But, seeing
that God hath given you a clear conscience, and a pure, sharp,
quick, and lively sight in your soul, I would wish you to beware
that you do nothing unadvisedly, but upon a good ground: for an
accusing conscience is a sore thing when death doth approach; and
then Satan will not stick to tell you that you have too much
tempted God, when peradventure you have done nothing so at all.
For this cause (I say) partly, I have thought it good to admonish
you, as I have done often, to be circumspect, according to the
counsel of Christ, which biddeth you beware of men. Other things I
have not to write, for I know this bearer can certify you of all
things at large, better than I can declare it by writing.

     "I beseech you, good Augustine, help me forwards with your
hearty prayers, for I trust I have but a small time to tarry in
this troublesome world. Dr. Story told our marshal that we should
be all despatched so soon as he came from Oxford, whither he and
other bloody butchers be gone to make slaughter of Christ's sheep
that lie there appointed to be slain. God for Christ's sake put
them and such-like beside their cruel purpose, if it be his good
will and pleasure! Amen, good Lord. I pray you do my most hearty
commendations to my dear sister and faithful friend, good Mistress
Mary Glover. I beseech God be her comfort, as I doubt not but he
is. I am very glad to hear that she doth so joyfully and so
patiently bear this great cross that God hath laid upon her. I
pray God strengthen her, and all other his dear saints unto the
end, Amen. Commend me unto my dear and faithful sister Elizabeth
B. I thank her most heartily for my napkin, and so I do your dear
brother, for my shirt. Truly that day that we were appointed to
come to our answer before the commissioners, (which had sent word
the same morning that they would come to the King's Bench by eight
of the clock, and the house and all things were trimmed and made
ready for them,) I got that shirt on my back, and that napkin in
my hand, and methought they did help to harness me, and weapon me
well to go fight against that bloody beast of Babylon. And trust
me, truly, if they had come, I would have stricken three strokes
the more for your two sakes, as well as God would have abled me to
have set them on, as by God's grace I will not fail to do at the
next skirmish that I come to. Wherefore I pray you pray for me,
that I may be strong and hardy to lay on good load. O that I might
so strike him down, that he should never be able to rise again!
But that stroke belongeth only unto the Lord, to strike at his
coming, the which I trust will be shortly. O hasten it, good Lord,
and shorten these sorrowful and sinful days, for thy great
mercies' sake!

     Farewell, my dear and faithful loving brother! The Lord
defend, keep, and preserve you from the power of your enemies
visible and invisible, and send us a most joyful and merry meeting
here or elsewhere, as it shall please his goodness to appoint us!

     "In the mean space I shall most earnestly desire you to pray
for me, for I never had more need in my life; and doubtless you
shall never want my poor prayer, if it shall please God to accept
the prayer of so sinful a wretch as I am. The Lord impute not my
sins to me, for Jesus Christ's sake; unto whose most merciful
defence I do most heartily commit you. The blessing of God be with
you now and ever, Amen. I pray you do my most hearty commendations
unto Master John Glover. I do not forget him in my daily prayers,
and I trust he doth remember me.

     "Your poor brother, always mindful of you in my prayer, JOHN
CARELESS, prisoner abiding God's pleasure.

To my dear brother, Harry Adlington, prisoner in the Lollards'
Tower.

     "The everlasting peace of God in Jesus Christ, the continual
aid, strength, joy, and comfort of his most pure, holy, and mighty
Spirit, with the increase of faith, and lively feeling of his
mercies, be most effectuously wrought in your heart, my dear and
faithful loving brother Adlington, and in the hearts of all your
other godly prison-fellows, to the full finishing of that good
work, which the Lord hath most graciously begun in you; that the
same may be to the advancing and setting forth of his glory, the
commodity of his poor afflicted church, and to your own eternal
joy and comfort in him, Amen.

     "My most dear and faithful loving brother in the Lord, I,
with all the rest of my loving brethren here with me, do most
humbly and heartily commend us unto you, with all faithful
remembrance of you in our daily prayers, giving God earnest thanks
on your most happy behalf, for that he hath given you such hearty
boldness and Christian constancy in the faithful confession of his
everlasting verity. Blessed be God for thee, my dearly beloved
brother, which hath vouched thee worthy of so great dignity as to
suffer for his sake, and setting forth of his glory. Oh! glad in
heart mayest thou be, to whom it is given, not only to believe in
thy Lord and Christ most lively, but also to suffer for his sake,
as one of his silly sheep appointed to the slaughter. Be of good
comfort therefore, my good brother; for your calling unto the
cross of Christ was after a marvellous sort. Surely, it was only
the Lord's appointment, and therefore he will well perform his own
work in and upon you, to the great magnifying of his glory, and
comfort of your brethren, whose hearts are mightily refreshed to
hear how heartily you have behaved yourself hitherto.

     "This present day I received a letter from you, at the
reading whereof my brethren and I were not a little comforted, to
see your conscience so quieted in Christ and your continuance so
stedfast in him; which things be the special gifts of God, not
given unto every man, but to you his dear darling, elect and
chosen in Christ, and such as you be. And whereas you do require
to know my simple mind concerning your answer unto Dr. Story and
the chancellor, truly I say you did answer them very well: for
there are but two sacraments indeed, that is to say, the sacrament
of baptism, and the sacrament of the body and blood of Christ, as
you have full well answered them, praised be God for his good
gifts, who chooseth the weak to confound the strong, and the
foolish to confound the worldly wise. If, when you come before
them again, they do ask you what a sacrament is, say you that a
sacrament, being ministered according to Christ's institution, is
a visible sign of an invisible grace, and hath the promise of
God's mercy annexed unto it, available to all such as do worthily
receive it, and not unworthily worship it, as they would have us
to do, contrary to God's commandment. And these properties
belonging to Christ's true sacraments, cannot be applied unto any
of those five sacraments which they have invented of their own
brain, since antichrist began to reign, to blind the people
withal.

     "I perceive, dear heart, that upon Friday they do intend to
condemn you, and give you your judgment. Therefore I think they
will have no great reasoning with you, but bid you answer them
directly, either yea or nay, to all such things as they have to
charge you withal, which they have gathered of you since you came
into their cruel hands. But if they will needs make many words
with you, because you are but a simple man, and therefore
perchance they will be the busier with you to trouble you with
many questions, to cumber your knowledge, and then seem to triumph
over you and that truth that you do bold -- if, I say, they do
this, (as perhaps for some evil purpose they will,) then be you so
plain and as short as you can, saying roundly unto them these or
such-like words, as nigh as you can:

     "'Be it known unto you, that I in all points do believe as it
becometh a true Christian, and as I have been truly taught in the
days of that good King Edward, of such godly preachers and
prophets sent of God, as have sealed their doctrine with their
blood, from whom I will dissent in no point: for I am a poor man
without learning, but am commanded of God to follow the counsel of
his constant preachers; and so do I intend to do, God giving me
grace and assistance thereto!

     "As for you, I know you to be none of Christ's shepherds, but
ravening wolves, which come to kill and scatter the flock of
Christ, as the Lord said you should; and doth will us to beware of
you and your poisoned doctrine, bidding us to judge you according
to your fruits, whereby all men may see and know what ye be, that
will not be wilfully blind. But the good shepherds have given
their lives for the defence of Christ's flock; and I am commanded
to follow their faithful and godly example, and to confess with
them one truth, even to the fire, if God shall see it good. And
this as a true Christian I have hitherto done, and henceforth by
God's grace intend to do. And if, for the same, God shall suffer
you to take away my life, as you have done theirs, I am contented
therewith: his will be done, for that only is good. But of this be
you sure, the Lord will shortly call you to account for all the
innocent blood that is shed within this realm; which you have
brought into a most woeful case, and made many a heavy heart in
the same; and more I perceive you will make, so long as the Lord
for our sins will suffer you to prosper, and until the time that
your iniquities shall be full ripe. But then, be you sure, the
Lord will sit in judgment upon you, as well as you do now upon his
saints, and will reward you according to your deservings; to whom
with my whole heart I commit my cause: and he will make answer for
me, when the full time of my refreshing cometh.

     "'In the mean space, I will keep silence with this that I
have said, trusting that I have sufficiently discharged my
conscience in confessing my faith and religion to you, declaring
of what church I am, even of the catholic church of Jesus Christ,
which was well known to be here in England in our. late good King
Edward's days, by two special tokens which cannot deceive me, nor
yet suffer me to be deceived; that is to say, the pure preaching
of his holy word, and the due administration of his holy
sacraments, which is not to be seen in your Romish church, and
therefore it cannot justly be called the church and spouse of
Christ. I believe in the holy Trinity, and all the other articles
of the Christian faith contained in the three creeds; and finally,
all the canonical Scripture to be true in every sentence. And I
detest all sects both of the Arians and Anabaptists, or any others
that divide themselves from the true church of Christ, which is
his mystical body, the ground and pillar of truth, and the very
house of the living God. And if for these things you take away my
life, and make yourselves guilty of my blood, you may; for I am in
your hands as the sheep brought to the shambles, abiding the grace
of the butcher. And be you sure your judgment sleepeth not, but
when you cry, Peace, peace, and, All is safe, then shall your
plagues begin like the sorrow of a woman travailing with child,
according to Christ's infallible promise.'

     "This kind of answer, my dear heart, it shall be best for you
to make: and by God's grace I do intend to take the same order
myself in time to come, when the Lord shall vouch me worthy of
that great dignity, whereunto he hath called you. And if they
shall laugh you to scorn, as I know they will, saying, 'Thou art a
fool, and an unlearned ass-head, and art able to make answer to
nothing,' &c., care you not for it, but still commit your cause
unto God, who will make answer for you; and tell them that they
have been answered again and again of divers godly and learned
men: but all will not help; for you have one solution of all
manner of questions, even a fair fire and faggots; this will be
the end of your disputations. Therefore I pray you to trouble me
no more, but do that which you are appointed, when God shall
permit the time. I am no better than Christ, his apostles, and
other of my good brethren that are gone before me.'

     "This kind of answer will cut their combs most, and edify the
people that stand by, so that the same be done coldly, with
sobriety, meekness, and patience; as I heard say our sweet
brethren Thomas Harland and John Oswald did at Lewes in Sussex, to
the great rejoicing of the children of God that were in those
parts. And I hear say, that they were dissolved from this earthly
tabernacle at Lewes, on Saturday last, and were condemned but the
Wednesday before; so that we may perceive the papists have quick
work in hand, that they make such haste to have us home to our
heavenly Father. Therefore let us make ourselves ready to ride in
the fiery chariot, leaving these sorry mantles and old cloaks
behind us for a little time, which God shall restore to us again
in a more glorious wise.

     "My good brother Harry, you shall understand that bragging
John T. hath beguiled his keepers, (who trusted him too well,) and
is run away from them, and hath brought the poor men into great
danger by the same. The one of them is cast by the council's
commandment into the Gate-house at Westminster, the other is fled
forth of the country for fear. Thus you may see the fruits of our
freewill men, that made so much boast of their own strength. But
that house which is not builded surely upon the unmovable Rock,
will not long stand against the boisterous winds and storms, that
blow so strongly in these days of trouble.

     "But, my dearly beloved brother, blessed be God for you, and
such as you be, which have played the parts of wise builders. You
have digged down past the sand of your own natural strength, and
beneath the earth of your own worldly wisdom, and are now come to
the hard stone and unmovable Rock Christ, who is your only keeper;
and upon him alone have you builded your faith most firmly,
without doubting, mistrust, or wavering. Therefore neither the
storms nor tempests, winds nor weathers, that Satan and all his
wily workmen can bring against you, with the very gates of hell to
help them, shall ever be able once to move your house, much less
to overthrow it; for the Lord God himself, and no man, is the
builder thereof, and hath promised to preserve and keep the same
for ever. Unto his most merciful defence therefore I do heartily
commit you and all your good company, desiring him for his sweet
Son Jesus Christ's sake to confirm and strengthen you all, that
you may be constant unto the very end; that after the final
victory is once gotten, you may receive the immarcessible crown of
glory, of God's free gift, through his great mercy in Jesus Christ
our only Saviour. To whom, with the Father and the Holy Ghost, be
all honour, glory, praise, thanks, power, rule, and dominion, for
ever and evermore, Amen. -- The blessing of God be with you all.

     "JOHN CARELESS."

To my most clear and faithful brother T. V.

     "The everlasting peace of God in Jesus Christ, the continual
joy and comfort of his most pure, holy, and mighty Spirit, with
the increase of faith, and lively feeling of his mercy, be with
you, my dear heart in the Lord, and faithful loving brother T. V.,
to the full accomplishing of that good work which he hath so
graciously begun in you, that the same by all means may be to the
setting forth of his glory, to the commodity of his poor afflicted
congregation, and to the sweet comfort and quietness of your
conscience in him now and evermore, Amen.

     "With such due honour, love, and reverence, as it becometh me
to bear unto the sweet saints and dearly beloved children of God,
I have me most heartily commended unto you, my dear brother V.;
with all earnest and faithful remembrance of you in my daily
prayers, thanking God right heartily that you do likewise remember
me in yours; assuring you that my poor heart doth daily feel great
consolation thereby, God only have the praise for the same and all
other his benefits. Ah, my dear heart in the Lord! well is me that
ever I was born, that God of his great mercy and infinite goodness
hath used me, most miserable wretch, at any time, as his
instrument to minister any thing unto you either by word or
writing, that might be an occasion of your joy and comfort in the
Lord, and a provoking of you to praise and thanksgiving unto God
for the same, as your most loving and godly letter seemeth to
import. Oh! happy am I that the Lord hath appointed me unto so
good a ground to sow his seed upon; but much more happy are you,
whose heart the Lord hath prepared and made so meet to receive the
same so effectuously, giving thereto the sweet showers and
heavenly dews of his grace and Holy Spirit, that it may bring
forth fruit in due season accordingly; the increase whereof we
shall shortly reap together with perfect joy and gladness, and
that continually.

     "Therefore, my dear brother, I say unto you as good Elizabeth
did to her dear cousin Mary, Happy are you, and happy shall you be
for evermore, because you have believed. The most sweet and
faithful promises of your Redeemer, Jesus Christ, you have surely
laid up in the treasury of your heart; his comfortable callings
you have faithfully heard; his loving admonitions you have humbly
obeyed: and therefore you shall never come into judgment. Your
sins shall never be remembered; for your Saviour hath cast them
all into the bottom of the sea. He hath removed them from you as
far as the east is from the west, and hath given you for an
everlasting possession, his justification and holiness; so that
now no creature, neither in heaven nor in earth, shall be able to
accuse you before the throne of the heavenly King.

     "Satan is now judged; he is now cast out from you; he hath no
part in you; you are wholly given unto Christ, which will not lose
you. Your stedfast faith in him hath overcome the sturdy and
bragging prince of the world; Christ hath given you the final
victory over him and all his army, that they shall never hurt you.

     "What would you have more? Oh, my dear heart, how great
treasures are laid up in store for you, and how glorious a crown
is already made and prepared for you!

     "And albeit the Holy Ghost doth bear witness of all these
things in your heart, and maketh you more sure and certain
thereof, than if you had all the outward oracles in the world; yet
I, being certainly persuaded and fully assured by the testimony of
God's Spirit in my conscience, of your eternal and sure salvation
in our sweet Saviour Jesus Christ, have thought it good, yea, and
my bounden duty, not only at this time to write unto you, and to
show you my joyful heart in that behalf, but also, by the word and
commandment of Christ, to pronounce and affirm in the name and
word of the heavenly King Jehovah, and in the behalf of his sweet
Son Jesus Christ our Lord, to whom all knees shall bow, whom all
creatures shall worship, and also by the impulsion of the Holy
Ghost, by whose power and strength all the faithful be regenerate
-- I do (I say) pronounce to thee, my dear brother T. V., that
thou art already a citizen of heaven.

     "The Lord thy God, in whom thou dost put all thy trust, for
his dear Son's sake, in whom thou dost also undoubtedly believe,
hath freely forgiven thee all thy sins, clearly released all thine
iniquities, and fully pardoned all thy offences, be they never so
many, so grievous, or so great, and will never remember them any
more to condemnation. As truly as he liveth, he will not have thee
die the death, but hath verily determined, purposed, and eternally
decreed, that thou shalt live with him for ever. Thy sore shall be
healed and thy wounds bound up even of himself, for his own name's
sake. He doth not nor will he look upon thy sins in thee; but he
respecteth and beholdeth thee in Christ, into whom thou art lively
grafted by faith in his blood, and in whom thou art most assuredly
elected and chosen to be a sweet vessel of his mercy and
salvation, and wast thereto predestinated in him before the
foundation of the world was laid: in testimony and earnest whereof
he hath given thee his good and Holy Spirit, which worketh in thee
faith, love, and unfeigned repentance, with other godly virtues
contrary to the corruption of thy nature. Also he hath commanded
me this day (although a most unworthy wretch) to be a witness
thereof by the ministry of his holy word, grounded upon the truth
of his most faithful promises; the which thou believing shalt live
for ever. Believest thou this, my dear heart? I know well thou
dost believe. The Lord increase thy faith, and give thee a lively
feeling of all his mercies, whereof thou art warranted and assured
by the testimony of the Holy Ghost, who confirm in thy conscience
(to the utter overthrowing of Satan, and those his most hurtful
dubitations, whereby he is accustomed to molest and vex the true
children of God) all that I have said: and by God's grace I will,
as a witness thereof, confirm and seal the same with my blood, for
a most certain truth.

     "Wherefore, my good brother, praise the Lord with a joyful
heart, and give him thanks for this his exceeding great mercy,
casting away all dubitation and wavering, yea, all sorrow of
heart, and pensiveness of mind: for this, the Lord your God, and
most dear and loving Father, commandeth you to do by me, nay,
rather by his own mouth and word pronounced by me. But now, my
dear brother, after that I have done my message, or rather the
Lord's message, indeed I could find in my heart to write two or
three sheets of paper, declaring the joy I bear in my heart for
you, mine own bowels in the Lord: yet the time being so short, (as
you do well know,) I am here constrained to make an end, desiring
you to pardon my slackness, and to forgive my great negligence
towards you; promising you still, that so long as my poor life
doth last, my prayer shall supply that my pen doth want, as
knoweth the Almighty God, to whose most merciful defence I do
heartily commit you and all other his dear children, as well as
though I had rehearsed them by name, desiring them most heartily
to remember me in their hearty and daily prayers, as I know right
well they do; for I feel the daily comfort and commodity thereof,
and therefore I neither will nor can forget them, nor you, nor any
such-like. The blessing of God be with you all, Amen.

     "Yours, for ever unfeignedly,

     JOHN CARELESS."

A letter of thanks to a faithful friend of his, by whom he had
received much comfort in his inward troubles.

     "Blessed be God, the Father of all mercy, for the great
comfort and Christian consolation which he hath so mercifully
ministered unto my poor afflicted heart by your means, my most
dear and faithful brother. Truly methinketh your words, or rather
God's words by you uttered, have a wonderful power and efficacy
working in my heart at the hearing and reading of them. Rejoice
therefore, my dear brother, and be thankful unto God; for verily
he both is and will be mightily magnified in you, and that divers
and many ways, both to the strengthening of them that stand in his
truth, and also to the raising up of such as are fallen from the
same. God make me thankful for you, and on your behalf; for verily
great is the goodness of God towards me, in giving me acquaintance
in faithful love and amity with you; God's name be praised for
ever there-for, and he perform all his merciful promises upon you,
as I doubt not but he will, for his sake in whom you trust.

     "I thank my God most heartily, and also you, my good brother,
for that you are careful for me in your faithful prayers,
remembering my just deserved sorrows, as though they were your
own, and labouring so much to solace the same. Ah, my gracious 
good God! what am I, for whom thou and thy dear children should be
so careful? O sweet Lord, forgive me my great ingratitude and sin,
and grant that I never abuse thy great benefits! O let the love of
thine elect, which love me for thy sake, be a sure sign and token,
yea, a most firm testimony and seal to my sinful conscience, of
thine everlasting love and mercy towards me in Christ; as verily
it would and ought to be, if mine infidelity did not let it. O
circumcise therefore the foreskin of my heart, that I may with
lively faith behold thy great love towards me in all thine elect;
that I may always be thankful for the same, and love thee and them
again most heartily and unfeignedly.

     "Ah, my dear heart! how sweetly and how truly, yea, how godly
and how comfortably, have you rehearsed the sweet saying of
Solomon concerning prosperity with true and godly friends! I will
join with it the sentence which goeth a little before, for
doubtless it may be well verified on you. A sure friend, saith the
wise man in Ecclesiasticus vi., will be unto thee even as thine
own soul, and deal faithfully with thy household-folk. If thou
suffer trouble and adversity, he is with thee, and hideth not his
face from thee. A faithful friend is a strong defence: whoso
findeth such an one, findeth a treasure. A faithful friend hath no
peer: the weight of gold is not to he compared to the goodness of
his faith. A faithful friend is a medicine of life, and they that
fear the Lord shall find him, &c. Lo, my dear heart in the Lord,
here is a lively image or description of you; for verily such an
one have I always found you unto me, not only sorrowing for my
great sorrow, but also oftentimes making me merry and joyful, with
such joys as the world cannot feel. Now let the World brag of his
feigned friendship; but I will boast of this true friendship in
God, and esteem it a more treasure than all transitory things. And
as for my mourning, dear brother, God hath made you to turn it 
unto mirth; for God hath put you instead of them to be my comfort,
whom he hath in his great mercy taken away. I trust henceforth to
leave the mourning for my great loss, and to praise God for
gaining unto himself so great glory by his chosen children. God
make me a true mourner of Sion, both for mine own sin and
wickedness, and also to see his honour defaced, that I may be made
meet and apt to bear the joyful and comfortable message that your
beautiful feet shall bring me. God bless thee, my dear heart, and
faithful loving brother, and increase his good gifts of grace in
thee, as he hath most happily begun, that you may daily more
effectually feel and lively perceive the certainty of God's grace
wherein you stand, and firmly testify the same to the conversion
or confounding of all gainsayers, and to the comfort and
confirmation of all God's dear children, Amen. Farewell, mine own
sweet brother, farewell as mine own heart!

     "Your own in Christ,

     JOHN CARELESS."

Another letter to a certain godly faithful sister, by the name of
E. K.

     "The grace and free mercy of God in Jesus Christ, the sweet
consolations of the Holy Ghost, the guide of all God's dear
children, be with you, strengthen and comfort you, my dearly
beloved sweet sister, E. K., now and ever. Amen.

     "Albeit, my dearly beloved sister in Christ, as yet we did
never see one another personally to any knowledge, yet by the
virtuous report that I have heard of you, and also by the large
loving token that I have received from you, methinks that I do
even presently see you, and behold your person faithfully walking
in the fear and love of God, joying and rejoicing with you in the
Spirit, as though we were sweetly talking together of Christ's
verity. The Lord God do I humbly beseech, in the bowels and blood
of our Lord and Saviour Jesus Christ, that he will strengthen us
both with his holy and mighty Spirit, that we may constantly
continue in the confession of his truth unto the end; that like as
we now see one another presently in spirit, we may also see one
another personally in the glorious presence of God and his holy
angels, where undoubtedly we shall know one another's personage,
to our great joy, felicity, and endless comfort.

     "And now therefore, dear sister K., be strong in the Lord our
God, for doubtless the time of trial is at hand; a great
persecution, with cruel murdering of God's dear saints, is like to
be very shortly in this woeful wicked realm of England. Therefore,
dear sister, for the love of God prepare you to the cross with all
diligence, and make yourself ready to die with Christ, that you
may also, live with him for ever. There is no remedy: if you will
be Christ's disciple, you must needs take up your cross and follow
him; for the disciple must not look to be above his Master, nor
the servant to be better entreated than his Lord. If we were of
the world, good sister, no doubt the world would love us. But
forasmuch as Christ hath chosen us out of the world to serve God
in spirit and verity, let us be well assured the world will hate
us and persecute us, as it hath done our Lord and Master Christ.
But yet let us be of good cheer, for Christ hath overcome the
world. The pain is but short that we can feel here, but the
pleasure is perpetual that we shall feel elsewhere.

     "Let us set before us the example of Christ, which abode the
cross, and despised the shame, in respect of the joy that was set
before him: even so let us consider for whose sake we suffer,
whose cause we defend, and what glorious reward we shall have at
the day of our victory; and then doubtless the consolation of
these things will make sweet all our sufferings, and soon swallow
up all the sorrows that we are soused in for God's sake. I could
recite divers texts of the Scriptures to confirm this point; but I
need not, for I am well assured that you do know them most
perfectly already. The Lord give you strength, and assist you with
his Holy Spirit, that you may continually walk in all points
according to your godly knowledge: and then shall you not do as
the most part of our gospellers do now-a-days, the more is the
pity.

     "There are a great many in England that do perfectly know
that the idolatrous mass is abominable, devilish, and detestable
in the sight of God. And yet, alas, they be not afraid to pollute
and defile their bodies, which ought to be the temples of the Holy
Ghost, with being present at it; so sinning against God and their
own conscience.

     "But, dear sister K., do you fly from it both in body and
soul, as you would fly from the very devil himself. Drink not of
the whore of Babylon's cup by any means; for it will infect the
body, and poison the soul. Be not partakers of her sins, saith the
angel, lest ye be partakers of the plagues that shall shortly be
poured upon her. O what an array is this, that so many that know
God's truth, will now turn again and defile themselves in the
filthy puddle of antichrist's stinking religion! They go about to
save their lives with their double dissimulation; but, doubtless,
they shall lose everlasting life by it, if they do not repent in
time, and turn unto the Lord. But, dear sister, my trust is, that
you do utterly abhor the coming to any such thing. I hope that you
will not by any means turn back into Egypt now, but that you will
boldly venture through the wilderness of trouble and persecution,
that you may come into the land that floweth with all kind of
heavenly pleasures and joyful delectations, and possess the same
for ever.

     "Let us consider, how that every one of us doth owe unto God
a death by nature; and, how soon the Lord will require it of us,
we know not. O how happy are we then, if God of his goodness
appoint us to pay nature's debt with suffering for his truth and
gospel's sake; and so making us his faithful witnesses with the
prophets, apostles, martyrs, and confessors, yea, with his dearly
beloved Son Jesus Christ, to whom he doth here begin to fashion us
like in suffering, that we might be like him also in glory. Thus,
my dearly beloved sister, I have been bold to trouble you a little
with my rude and simple letter, being made in haste, as it doth
appear yet I desire you to take it in good worth, as a token of my
poor zeal unto you, and to accept my good will; and if it please
God to spare me life and liberty, I trust hereafter to write unto
you more largely. Fare ye well, dear sister E. K.; the Lord bless
you and all yours, and pour upon you the heavenly dew of his
grace. The Lord endue you with plentiful knowledge of his verity;
and fill you with his holy and mighty Spirit, that you may
continually rejoice in the comforts of the same now and ever.
Amen.-- Pray, pray, pray, with stedfast faith.

     "Your daily orator, JOHN CARELESS, prisoner of the Lord."

In the letters of William Tyms, ye heard before much mention made
of Agnes Glascock. This Agnes Glascock, through infirmity, and her
husband's persuasions, was allured to go to mass. For which cause
she, falling into great sorrow and repentance, was raised up again
by the comfortable letters of William Tyms and John Careless, as
before you may read; and, after that, was constant in the sincere
profession of the verity, and in danger for the same of
persecution; unto whom John Careless writeth therefore his letter,
as followeth.

     "The everlasting peace of God in Jesus Christ, the continual
aid, strength, and comforts of his most pure, holy, and mighty
Spirit, be with you, my dear and faithful sister Glascock, to the
good performance of that good work which God hath so graciously
begun in you, to his glory, the commodity of his poor afflicted
church, and to your own eternal comfort in him. Amen.

     "In our Lord I have my most humble and hearty commendations
unto you, my dear sister and most faithful mother Glascock, with
all remembrance of you in my daily prayers, giving God most hearty
laud, praise, and thanks for you, and on your behalf, in that he
of his great mercy hath hitherto so mightily strengthened you,
constantly to cleave unto your Captain Christ, notwithstanding the
great assaults and manifold temptations that you have had to the
contrary. Doubtless, dear heart, it cannot be expressed what joy
and comfort it is unto my very soul, to see how mightily the Lord
hath magnified himself in you, and other his dear elect darlings,
whom he will shortly glorify with himself, as he hath done other
of his sweet saints that are gone before you. Rejoice therefore,
and be glad; for verily you have good cause, if you diligently
consider the great dignity that God hath called you unto, even now
in your old age, to be one of his worthy witnesses unto the world:
and I think you shall, with me and other your brethren in bonds,
seal the Lord's verity with the testimony of your blood. Surely,
sweet sister, this is the greatest promotion that God can bring 
you or any other unto, in this life; and an honour that the
highest angel in heaven is not permitted to have.

     "Therefore happy are you, O faithful daughter of Abraham!
that the Lord will now prefer you before many others, yea, or any
other of your age, that I do know in England. O faithful and
virtuous matron, which wilt not be moved from the sure Rock
Christ, upon whom you have so firmly built your house, that
neither storms nor tempests, neither yet hell-gates, or any other
temptations, shall ever be able once to prevail against it. Full
well doth it appear by your constant continuance, that you have
played the part of a wise builder, in counting the cost aforehand,
belonging to the finishing of your tower. And I doubt not but
(through God's gift) you have sufficient to the performance
thereof, that the hypocrites of their part shall have no just
cause to triumph against you, or to mock you, saying, Lo, this
woman began to build, but is not able to make an end. Therefore go
on boldly and fear not; for God is faithful, (as St. Paul saith,)
which will not suffer you to be tempted above your strength, but
either he will give you grace and strength to stand unto the
death, (which is the gate and entrance into life,) or else he will
make such an outscape for you, as shall be to the setting forth of
his glory; the which, above all other things, we that are his
chosen children ought to seek, yea, even with the loss of our own
lives, being yet well assured that the same shall not be shortened
one minute of an hour before the time that God hath appointed.

     "Cast therefore, dear sister, all your care upon the Lord,
which (as St. Peter saith) careth for you. Great is his providence
for you, and mighty is his love and mercy towards you. With his
grace he will defend you, and with his Holy Spirit he will
evermore guide you, wherewith he hath surely sealed you unto the
day of redemption: he hath also given you the same in earnest for
the recovery of the purchased possession, which he hath prepared
for you before the foundation of the world was laid. Be strong
therefore, and take a good heart, as I hear say you be. God for
ever be blessed for you, which hath grafted his love in your good
heart, that nothing is able to separate you from the same, but
will rather choose to suffer adversity with the people of God,
than to enjoy the pleasures of sin for a little season. O happy
woman, that canst find in thy heart to esteem the rebukes of
Christ to be greater riches than all the treasures of the world,
as good Moses did. Doubtless great is your reward in heaven; which
you shall shortly receive of his free gift, and not of any
deserving.

     "Thus, dear mother Glascock, I have been bold to trouble you
with my rude and simple letters, desiring you to take them in good
worth, being done in great haste, as it doth appear, but yet
proceeding from a poor heart which floweth over in love towards
you, as my daily prayers for you can testify; which I trust shall
supply that part of my duty towards you, that my pen now wanteth.
I thank you, dear heart, for all your loving tokens, and for the
great kindness you have hitherto showed unto my poor brother Tyms
and his wife and children, with all other of God's people, to whom
you daily do good: the Lord recompense the same sevenfold into
your bosom, as I doubt not but he will, according to his
infallible promises! I pray you have my hearty commendations unto
your husband. I beseech the Lord strengthen him in the confession
of his truth, (as my trust is that he will,) that we may all
joyfully rest with Abraham, Isaac, and Jacob, in the kingdom of
God; unto the which he bring us, that with his most precious blood
hath bought us! The blessing of God be with you now and ever.
Amen.

     "Your daily orator and unfeigned lover, JOHN CARELESS,
prisoner of the Lord. Pray,pray, pray."

A brief admonition written to Mistress Agnes Glascock, in a book
of hers, when she came to the prison to visit him.

     "There is nothing that the Holy Scripture throughout doth so
much commend unto us, as true faith and stedfast trust in the
promises of God's eternal mercies towards us in Jesus Christ. For
from the same, as forth of the chief fountain and well-spring of
life, do flow all kind of virtues and godly fruits, specially true
love towards God, in the which we ought purely to serve him all
the days of our life; and also Christian charity towards our
neighbours, as well to help them at all needs, as also not to hurt
them by any means. Therefore pray earnestly for the increase of
faith and lively feeling of God's mercy; for all things are
possible unto him that can undoubtedly believe. Faith is that
thing which assureth us of God's mercy, and whereby we vanquish
all the fiery darts of the devil; our victory that overcometh the
world; the knife that killeth and mortifieth the flesh: and
finally that which setteth us at peace with God, and quieteth our
consciences always before him, and maketh us merry and joyful
under the cross, with many more things than I can now express.
Pray therefore for faith, in faith: and, for the Lord's sake,
beware of popery and popish idolatry, the idol of the wicked mass,
and other idolatrous service. Make not your body, which is a
member of Christ, a member of antichrist. Remember that we shall
receive of God according to that we do in the body, be it good or
evil. Therefore glorify God in your body, which is dearly bought.
Betray not the truth, lest the Lord deny you. If God be God,
follow him. You cannot serve two masters. I write not this as
doubting you, but by the way of admonition. God keep you from all
evil.

"My sister dear, God give you grace,
With stedfast faith in Christ his name,
His gospel still for to embrace,
And live according to the same.
To die there-for think it no shame,
But hope in God with faithful trust;
And he will give you praise with fame,
When you shall rise out of the dust.
For which most sweet and joyful day,
To God with faith your prayer make;
And think on me, I do you pray,
The which did write this for your sake.
And thus to God I you betake,
Who is your Castle and strong Rock;
He keep you, whether you sleep or wake;
Farewell, dear Mistress A. Glascock! "

Another letter to Mistress Agnes Glascock, to comfort her in her
repentance, after she had been at mass; fruitful for all them to
read, which have fallen, and are to be raised up again.

     "The peace of God in Jesus Christ, the eternal comforts of
his sweet Spirit, be with you, and strengthen and comfort you, my
dear and faithful sister. Amen.

     "Although the perilous days be come, whereof Christ
prophesied that if it were possible the very elect should be
deceived; yet let the true faithful Christians rejoice and be
glad, knowing that the Lord himself is their Keeper, who will not
suffer one hair of their heads to perish without his almighty good
will and pleasure, neither will suffer them to he further tempted
than he will give them strength to bear; but will in the midst of
their temptation make a way for them to escape out: so good and
gracious a God is he to all his chosen children. And though
sometimes he do let his elect stumble and fall, yet (no doubt) he
will raise them up again, to the further increase of their
comfort, and to the setting forth of his glory and praise. Which
thing, my dear and faithful loving sister, I trust shall be well
verified on you: for I do hear say, that by the manifold
allurements, enticements, procurements, yea, and enforcements,
that you, dear heart, have had, your foot hath chanced to slip
forth of the way, to the great discomfort of your soul, and the
heaviness of your heart. But, my good sister, be of good cheer,
for the Lord will not so leave you, but he will raise you up
again, and make you stronger than ever you were; so that your fall
shall turn to his glory and your profit. For if you had not by
this proved the experience of your own strength, or rather your
own weakness, you would have stood too much in your own conceit,
or perchance have gloried in yourself, and have despised and
condemned other weak persons that have committed the like offence.
Therefore now you may see what the best of us all can do, if God
leave us to ourselves. Which thing ought to move you to be
diligent to call earnestly upon God for his grace and the strength
of his Holy Spirit, (without the which we are not able to stand
one hour,) and to be most thankful for the same when you have it;
and then to be more circumspect in time to come.

     "Therefore, dear sister, seeing that you have done otherwise
than the word of God and your own conscience would allow; yet, 
dear heart, do you not think that God therefore will cast you
clean away, but know that he hath mercy enough in store for all
them that truly repent and believe in him, although the sins of
them were as many in number as the sands in the sea, and as great
as the sins of the whole world. It is a greater sin to mistrust
the mercy and promises of God, than to commit the greatest offence
in the world. Therefore, good sister, beware in any wise, that you
do not once mistrust the promises of God's mercy towards you; but
know for a very surety, that all your sins be utterly forgiven you
for Christ's sake, be they never so many, so grievous, or so
great.

     "But now, dear heart, take heed and beware that you do not
cloak that sin, and increase the same daily, in communicating with
the wicked in their idolatry, and devilish doings at their den of
thieves. Do not, I say, dear sister, come at any of their
antichristian service, lest by little and little you utterly lose
a good conscience, and at length esteem it for no offence; as,
alas! a great number do at this day, to the great peril of their
souls. The Lord be merciful to them, and give them grace to repent
in time and turn to the Lord, and then they shall be sure to find
mercy at the Lord's hand, as doubtless you have done, praised be
his name there-for.

     "Ah, my dear sister! you may now see the words of Christ
verified upon yourself, that a man's greatest foes shall be they
of his own household; for your husband hath gotten you to do that,
which all the tyrants in the world could never have made you to
do. Doubtless he may be sorry for it. God give him grace to
repent, or else, without doubt, it will be laid to his charge one
day, when he would not, by his will, hear it for all the goods in
the world. Well, I think my brother Tyms will write him a letter
shortly that shall touch his conscience, if he have any conscience
at all.

     "But now again to you, dear sister. The thing that is done
cannot be undone, and you are not the first that hath offended,
neither are you so good and so holy, as hath at a time slipped
forth of the way. Therefore I would not have you to be so much
discomforted as I hear say you be, as though God were not as able
to forgive you your offence, as he was to forgive his dear saints
that offended him in times past; or as though God were not as
merciful now as ever he was. Whereas in very deed, there is with
the Lord, as the prophet saith, mercy and plentiful redemption,
and his mercy far surmounteth all his works; and he never faileth
any that put their whole trust and confidence in him, how great an
offender or how wicked a trespasser soever he be. No, he maketh
their falls and backslidings many times to turn to their profit
and commodity, and to the setting forth of his glory; as
doubtless, dear sister, yours shall do, if you put your whole
faith, hope, and trust, only in his infinite and eternal sweet
mercies.

     "O what a subtle, crafty, lying serpent is that Satan our old
enemy! that when he seeth that he cannot make us to continue in
our wickedness to do him service, would then bring us into a
doubting and mistrusting of the mercy of God, which is the
greatest offence that can be; yea, infidelity is the root and
original of all other sins. Therefore, my sweet sister, give no
place to that cruel adversary of mankind, who hath been a liar and
a murderer from the beginning; but stedfastly believe the Lord,
who hath sent you word by me his most unworthy servant, that all
your sins be pardoned, forgiven, and clean released for Jesus
Christ's sake our only Lord and Saviour. To whom, with the Father
and the Holy Ghost, be all honour, glory, praise, thanks, power,
rule, and dominion, for ever and for ever, Amen. Farewell, my dear
sister; be of good cheer. Believe in the Lord, and you shall live
for ever. The Lord increase your faith, Amen, Amen.

     "Your poor brother, and daily faithful orator,

     JOHN CARELESS, prisoner of the Lord.

     Pray for me."

Another letter of John Careless to A. B., a faithful minister of
the Lord; containing certain fruitful precepts of matrimony.

     "I beseech the same everlasting Lord, my dear and faithful
brother, (that blessed young Tobias with his wife Sarah, and
brought them together in due time with reverence and fear,)
preserve and bless you both, and your seed after you, that they
may increase the number of the faithful by thousands and
thousands. And as the Lord, of his great mercy and fatherly
providence, hath been always careful for you, and now hath for
your comfort accomplished his good work in coupling you with a
faithful mate; so see that you be thankful for his providence
towards you, that it may every way in you be an increase of love
and godliness, yea, of Christian joy and gladness in these
sorrowful days,-- but yet so, that you mourn with the true
mourners of Sion, and be sorry (yet in measure) for the hurt of
the same. Pray also in faith for her prosperity, that the Lord may
build up the walls of Jerusalem again.

     "O that the Lord would turn Sion's captivity as the rivers
into the south: then should our hearts be made glad, and our
mouths filled with laughter. Then would the heathen hypocrites
say, the Lord hath done much for them. Oh, the Lord hath done
great things for us already, whereof let us heartily rejoice and
praise his name there-for. For though we now sow with tears, yet
shall we be sure to reap with gladness; and as we now go forth
weeping, hearing forth good seed, so shall we come again with joy,
and bring our sheaves full of corn. Yea, the death of the martyrs
(which is most precious in his sight) shall be the life of the
gospel, spite of the papists' hearts.

     "Pray for me, dear heart, that I may be counted worthy to sow
some seed amongst the sweet saints of the Lord, that I may reap
the same again, without ceasing, at the harvest. It is now sowing
time of the year, men say in the country, and I think that I shall
make an end of sowing before all March be past; for I hear say
that I shall prove how my plough will enter into the stony ground
of the hardhearted papists, within these four days. I hope to hold
fast, and not to look back, neither for fear nor flattery, until I
have made an end of sowing; and then will I set me down and rest
me, and ask them all no leave, and look for the lively fruit and
increase thereof with joy and gladness.

     "My dear brother, the time approacheth near (I praise God
there-for) that I must put off this sinful tabernacle, and go home
to my heavenly Father, where divers of my dear brethren are
already looking and wishing for me. I beseech you therefore, that
you will help me forward with your faithful prayers, as I know you
do, for I do feel the comfort and commodity thereof.

     "That you have observed my simple counsel I am right glad;
and I trust in the Lord God, you shall find comfort in the same.
And that you may so do indeed, I have been so bold to write these
few words unto you, because I shall see you no more in this
corruptible life; therefore mark them well. First, and above all
things, you must be very circumspect to keep the band of love, and 
beware that there never spring up the root of bitterness between
you. If at any time there happen to rise any cause of unkindness
between you, (as it is impossible always to be free from it,) see
that you weed up the same with all lenity, gentleness, and
patience; and never suffer yourself, nor your wife, to sleep in
displeasure.

     "If you have cause to speak sharply, and sometimes to
reprove, beware that you do not the same in the presence of
others, but keep your words until a convenient time, (which is the
point of a wise man, saith Solomon,) and then utter them in the
spirit of meekness, and the groaning spirit of perfect love; which
you must also let sometimes to cover faults, and wink at them if
they be not intolerable. Whatsoever loss and mischance shall
happen unto you, take it patiently, and bear it merrily; and
though the same should come partly through your wife's negligence,
yet let it rather be a loving warning to take heed in time to
come, than a cause of sorrow for that which is past and cannot be
holpen. I know by mine own experience, that we are in this life
subject to many inconveniences, and that of nature we are prone to
displeasure, and ready to think unkindness for every little
trifle, and specially with our best friends, yea, soonest with our
loving wives, which be most loth to displease us.

     "But let us beware of this cankered corruption, and consider
that we ought most of all in love to bear with them, according to
Christ's example towards his congregation, for whom he gave
himself to cleanse it, &c. I had thought to have treated this
matter at large, but even now I am interrupted and otherwise
letted. I doubt not but you know your duty therein a great deal
better than I can declare it unto you; and as you know it, so will
do it: but I love to be bold with you. I intend to write also to
your wife very shortly, and so take my last farewell of you for
ever in this world. And thus in great haste I am now constrained
to make an end. The blessing of God be always with you.

     "Your own for ever, JOHN CARELESS.

     Pray, pray, pray with faith."

Another letter of John Careless, to Elizabeth, wife of the said A.
B., containing certain godly precepts of matrimony pertaining to
her duty.

     "The everlasting peace of God in Jesus Christ, the continual
aid, strength, and comfort of his most holy and mighty Spirit,
with increase of knowledge, faith, and perfect feeling of God's
eternal mercy, be with you, my dear and faithful loving sister E.
B., and with your godly loving husband, my dear and faithful
brother, to the full performance of that good which he hath so
graciously begun in you, that in all things you may be made rich
and blessed in him, and your seed after you, now and ever, Amen.

     "As I have been long desirous to write unto you, my dear
heart in the Lord, not only being thereto bound of duty, but also
often provoked of him, to whom I owe myself and all that I am able
to do, (I mean even that blessed of the Lord's own mouth, whom God
hath joined with you in that holy and Christian state of
matrimony,) even so at the last I have obtained time and occasion,
in some part, to perform that which I have long purposed. And
forasmuch as the Lord, of his great mercy and fatherly care and
providence over you his dear child, hath now graciously
accomplished that good work, amongst many others, which I (as a
friend of the Bridegroom) have full heartily wished and often
prayed for; I think it good, yea, and my bounden duty, to treat of
such things as may be profitable to preserve mutual love and
faithful amity between you, which I know Satan will chiefly labour
to diminish, (if he cannot altogether destroy the same,) lest by
many joyful occasions you should be provoked continually to praise
God for his good gift, which that enemy hath by all means sought
to hinder from you.

     "As for all other things, I know you are sufficiently
instructed, and also have a most learned companion, who is well
able further to teach you, if need do require. But in this thing I
know my experience is more than his. Therefore, my good sister,
first and before all things see that you do diligently consider,
that as every good and perfect gift, pertaining to soul and body,
is given from above, and cometh from the Father of light, even so
to whomsoever the Lord dealeth any of his benefits, of them he
doth chiefly require always a thankful heart for the same. For
else he will either take away his good gifts again, or turn the
same to their great discommodity, and in the end to the increase
of their damnation: so detestable in his sight is the sin of
ingratitude. But to such as be thankful for his benefits, he doth
not only to the old ever add new, but also maketh the commodity of
his former gifts ever more and more to increase, until by them
they are fully persuaded and thoroughly certified of his
everlasting love in Christ Jesus, which is eternal life itself: so
much doth he of his great mercy delight in a thankful heart.

     "Therefore I do yet once again earnestly require you, that
above all things you be thankful to God for his benefits; not only
for your election, creation, redemption, and preservation; but
also for his other temporal gifts, wherewith he hath indued you:
amongst the which the chief and most excellent is (as testifieth
the Holy Ghost) your good, godly, and faithful loving husband.
For, as the wise man saith, goods and possessions may come to a
man by the death of his friends; but a good wife is the gift of
God, which the Lord will give for a good portion to such as fear
him.

     "And the like is of a good husband, as the Lord hath now
given you, praised be his name therefor. He hath not given you an
ignorant, froward, churlish, brawling, wasteful, rioting, drunken
husband, wherewith he hath plagued many others (as he might also
have done you); but he hath given you a most godly, learned,
gentle, loving, quiet, patient, thrifty, diligent, and sober
husband, by whom he will nourish, cherish, keep, and defend you,
instruct and teach you, yea, care and provide for you and your
children (the which he will also by him give you) such things as
be necessary for you. He hath not dealt so with every body, and
yet he hath done this and much more for you, my dear sister; and
will thereto increase joy and love between you. For as he
delighteth in the love and godly agreement of man and wife
together; so is it he only that maketh them and all the whole
household to be of one mind: unto the which his gracious work he
requireth your diligence, and will use you as his instrument and
mean, the more effectuously to accomplish the same. And therefore
I now require you to observe this my simple counsel, the which I
have here written as a testimonial of my good-will towards you,
because I think in this life I shall never more see you.

     "Now as I have showed you how you should be thankful unto God
for his good gifts, so I exhort you, and (as much as in me lieth)
charge you, to be evermore thankful unto your dear loving husband,
who hath given himself unto you; which is a more precious jewel in
the church of God, than perchance you are yet aware of. Think
yourself unworthy to be matched with such an instrument of God;
and also reverence evermore the gifts of God in him, and seek with
true obedience and love to serve him, in recompence of his true
and painful heart towards you. Be loth in any wise to offend him,
yea, rather be careful and diligent to please him, that his soul
may bless you. If at any time you shall chance to anger him, or to
do or speak any thing that shall grieve him, see that you never
rest until you have pacified him, and made him merry again.

     "If at any time he shall chance to blame you without a cause,
or for that you cannot do therewith, (which thing happeneth
sometimes to the best man living,) see that you bear it patiently,
and give him no uncomely or unkind word for it; but evermore look
upon him with a loving and cheerful countenance; and rather take
the fault upon you, than seem to be displeased.

     "Be always merry and cheerful in his company, but not with
too much lightness. Beware in any wise of swelling, pouting, or
louring; for that is a token of a cruel and unloving heart --
except it be in respect of sin, or in the time of sickness.

     "Be not sorrowful for any adversity that God sendeth; but
beware that nothing be spilt or go to waste through your
negligence. In any wise see that you be quick and cleanly about
his meat and drink, and prepare him the same according to his diet
in due season. Go cleanly and well-favouredly in your apparel, but
beware of pride in any wise.

     "Finally, in word and deed show yourself wise, humble, merry,
and loving towards him, and also towards such as he doth love, and
then shall you lead a blessed life. I could speak of many things,
the which I have learned and proved true by experience; but I know
that you will do in all things much better than I can teach you,
because you have that anointing that teacheth you all things,
which hath also given you a heart to obey and serve him. Yet I
trust you will not be offended for this which I have written, but
rather accept my good-will towards you, whom I love in the Lord,
as well as I do my daughter Judith.

     "Thus as mine own soul I commend you both to God, desiring
him to bless you with all manner of spiritual blessings in
heavenly things, and also with the dew of heaven, and fatness of
the earth, that in all things you may be made rich in Jesus
Christ, our Lord and only Saviour. The Lord increase and bless the
fruit of your bodies, that your children may stand round about
your table, thick, fresh, and lusty, like the olive branches. God
give you both a long life, that you may see and bless your
children's children unto the third and fourth generation, and
teach them the true fear and love of God, and that faith for the
which they shall be accepted in his sight.

     God let you see the prosperity of Sion, for whose lying in
the dust let your hearts mourn. The Lord make perfect your love
together in him, and always increase the same, and bring you both
in peace to your graves, at a good age. And now I bid you both
most heartily farewell; and I think I shall now take my leave of
you for ever in this life. I beseech you both to aid me with your
continual prayers, (as I will not forget you in mine,) that I may
have a joyful victory through Jesus Christ: to whose most merciful
defence I do most heartily for ever commend you to be kept
unblamable until his coming. The which I beseech him to hasten for
his mercy's sake.

     "Your own unfeignedly, JOHN CARELESS, prisoner of the Lord."

Another letter of John Careless to Mistress Cotton.

     "The everlasting peace of God in Jesus Christ, the eternal
comfort of his most pure, holy, and mighty Spirit, with the
increase of faith in his sweet mercies, be with you, my dear
sister, good Mistress Cotton, to the full increase of your joy in
Christ, now and ever. Amen.

     "As, from the very bottom of my poor heart, I wish unto you
health both of body and of soul, my dear loving sister in the
Lord, so will I never cease praying unto God for the same,
according unto my most bounden duty. Howbeit of your body upon
condition, but of your soul without any condition, being well
assured that the Lord, for his dear Son's sake, will perfectly
grant me the same, so far forth as shall be most for your profit;
so that, if the health of your body will stand with the wealth of
your soul, I am sure I shall have my petition granted for the
health of the same. But if the sickness of your body be for the
health of your soul, as I am sure it is, then have I also my
desire granted, because I ask the same no further than it may
stand with the other: but for the everlasting health of your soul
do I heartily pray without the addition of any condition; for it
is the Lord's good will I should so do. Therefore I am sure my
request is already granted therein, for his sake who hath redeemed
the same with his most precious blood, yea, in whom you were
elected before the foundation of the world was laid. This is most
true, and therefore let nothing persuade you to the contrary. Rest
upon this rock, and you are sure the gates of hell shall not
prevail against you. I know, dear heart, that you have done much
good to the poor for Jesus Christ's sake; yet beware you do not
put any trust or confidence in your good deeds, merits, or
deservings, but only in Jesus Christ, who hath given himself
wholly to be yours, with all his holiness, righteousness,
justification, and redemption, and all that ever he may.

     "On the other side, he hath taken upon himself all your sins,
miseries, and infirmity, and hath made a full satisfaction for
them, with the sacrifice of his own body and blood offered once 
for all; this I do know, my good sister, you do constantly confess
and believe, as the godly fruits of your Christian faith do daily
testify. I trust to be a witness with you, at the great day, that
your faith is unfeigned and full of godly charity: the Lord
increase the same. I am constrained to make an end, full sore
against my will. My poor prayers shall supply that which my pen
doth lack. The blessing of God be with you now and ever, Amen.

     "Your daily orator,

     JOHN CARELESS "

A prayer to be said of every true Christian.

     "Verily, verily, I say unto you, whatsoever ye shall ask the
Father in my name, he will give it you.

     "O almighty, everlasting God, and most gracious dear loving
Father! I beseech thee for Jesus Christ's sake, thy most dear and
only Son, to have mercy, pity, and compassion upon me, a most
vile, wretched, and miserable sinner; whose innumerable offences,
both old and new, be most horrible, grievous, and great, where-
through I have justly deserved thy grievous wrath and everlasting
damnation.

     "But now, good Lord, here I do appeal to thy great mercy
only, which far surmounteth all thy works, as thou hast promised
the same in thy holy and infallible word, where thou hast said,
yea, and sworn as truly as thou livest, that thou wouldest not the
death of a sinner, but rather that he should convert and live. Ah!
dear Lord, I confess that I am a great and a puissant sinner, and
yet now, by the grace and good working of thy Holy Spirit,
something turned unto thee. O let me live, and not die the
everlasting death of the soul, which I have so deeply deserved;
but make me a vessel of thy great mercy, that I may live and
praise thy name among thy chosen children for ever. O let not my
horrible sins separate me from the sweet sight of thy Majesty, but
let thy great power and mercy be magnified in me, as it is in
David, in Peter, in Magdalene, and in the notable thief, who was
crucified with Christ thy dear Son; in whose most precious death
and bloodshedding only, O Lord, I put my whole trust and
confidence, for he only hath taken away the sins of the world. He
came not to condemn the world, but to save it, that none that
truly believe in him should perish, but have life everlasting. He
saith, he came not to call the righteous, but sinners to
repentance. Oh! gracious God, give me true, hearty, earnest, and
unfeigned repentance, that I may, from the very bottom of my
heart, continually lament my manifold sins and wickedness, my
great ingratitude and unthankfulness towards thee, for all thy
merciful benefits so abundantly poured upon me through Jesus
Christ, who wouldest vouchsafe (he being thine own only dear
darling, in whom was and is all thy whole pleasure and delight) to
give him for me to the very death of the cross, (yea, and that
when I was thine utter enemy,) of mercy inestimable and love
incomprehensible.

     "Who ever saw such a thing? God became man and was crucified
for me, that, by his death, I might live. Alas! that ever I should
become so wicked a wretch and so unkind a, creature, to displease
so loving, kind, and merciful a God and Father. Oh, forgive me!
Forgive me for thy great mercy's sake, for thy truth and promise'
sake, and I will never trespass again against thy divine Majesty
any more, but will gladly serve thee in true holiness and
righteousness all the days of my life, by the grace and assistance
of thy true and Holy Spirit: the which I beseech thee to give me
also, that he may govern me, and guide my heart in thy true faith,
fear, and love; that in all my works, words, and thoughts, I may
glorify thy holy name, who livest and reignest one God and three
persons, to whom be all honour, glory, praise, thanks, power,
rule, and dominion, for ever and ever, Amen."



348. JULIUS PALMER, JOHN GWIN AND THOMAS ASKIN

Illustration: Palmer, Gwin and Askin at the Stake

The history and martyrdom of a learned and virtuous young man,
called Julius Palmer, sometime fellow of Magdalene College in
Oxford, with two other martyrs, to wit, John Groin, and Thomas
Askin; burned together in Newbury, at a place there called the
Sand pits.

     THE same month of July, in which Careless, as before is
declared, was released out of prison by death, in short time
after, about the sixteenth day of the same month of July, suffered
these three godly and constant martyrs above mentioned, at
Newbury, in which number was Julius Palmer, sometime student and
fellow of Magdalene College in Oxford, and afterwards schoolmaster
in the town of Reading. Concerning whose story and martyrdom here
followeth, although not so much as he deserveth to have said, yet
so much as sufficiently may set forth the great working of God in
this young man.

     As all God's works are wondrous, in calling of all sorts of
men to confirm his truth, and to bear witness unto his assured and
infallible word, which the adversaries have depraved and corrupted
with their false glosses, to establish the fleshly kingdom of
antichrist, and to purchase security in the world, which they seek
to keep in their possession by all means possible, rather cursing
with the thunderbolt of excommunication, burning, hanging,
drowning, racking, scourging, and persecuting by secret practice
and open violence, the simple sheep of our Saviour Christ, than
that their false forged packing should be detected, their
estimation impaired, their kitchen cooled, their rents, revenues,
goods, lands, and possessions abated: I say, as God's works be
wonderful, which chooseth some of all sorts to confess his gospel;
so there is no one example in the whole godly fellowship of
martyrs, more to be marked, yea, more to be wondered at, than
this; that one which, in all King Edward's days, was a papist
within the university of Oxford, and so obstinate, as that he did
utterly abhor all godly prayer and sincere preaching, and almost
of all them with whom he lived was therefore likewise abhorred,
and (as I may say) pointed at with the finger, did yet after, in
Queen Mary's time, suffer most cruel death at the papists' hands
at Newbury in Berkshire, for the most ready and zealous profession
of the blessed truth.

     His name was Julius Palmer, born in Coventry, where also his
parents dwelt. His father had sometime been mayor of the city, and
occupied merchandise, albeit he was an upholsterer by his mystery.
How he was brought up in his young and tender years, from his
first entering, we know not, but, as we have learned, he was
sometime scholar to Master Harley, which taught the free scholars
of Magdalene College in Oxford; by whose diligence, and the
goodness of his own capacity, he became a toward young scholar in
prose and verse: for he had a very prompt and ready memory, a wit
sharp and pregnant. He spake Latin with great facility of
utterance, and wanted not competent knowledge in the Greek tongue;
insomuch that divers times he supplied the room of the Greek
reader in his house. He was a subtle disputer, both in the public
schools, and also at home. He used to say, that he was never so
pleasantly occupied, as when he came to the hard debating of
profound questions in philosophy; so that he hath oftentimes
watched and spent the whole night in the discussing and searching
out the truth of deep and diffuse questions. And this used he to
do sundry times, with divers of his equals.

     In familiar talk he greatly delighted, for the exercise of
his learning, to defend the contrary to that which was affirmed;
yet with modesty, and without all ostentation: for he greatly
abhorred all overthwart cavilling, all frivolous talk, and
unsavoury brabbling. He was not captious, but would reason so
soberly, and with such probability, that even his adversaries
would no less marvel at the dexterity of his invention, than at
his comely and decent behaviour in prosecuting the same. And
although he applied divinity very lately, it appeareth that he
recompensed the small time of his study with the greatness of his
diligence bestowed in the same, and his late coming to the truth,
with his earnest and zealous proceeding therein. For by the secret
inspiration of God's Holy Spirit, inwardly working in his heart,
he gave an apparent signification in his young years, that if God
had spared his life to age, he would have grown to such maturity
and ripeness of judgment, as whereby he should have been an
ornament to Christ's church, and an honour to his country.

     And somewhat to speak of his civil behaviour, he was of
manners courteous without curiosity, of countenance cheerful
without high looks, of speech pleasant without affectation; he was
affable and lowly as any child, and yet quick-spirited, and
vehement in reasoning. He practised no deceit toward any man; for
he was of such simplicity, that he was apter to be deceived than
to deceive; and he was so great a contemner of all reproaches and
injuries, that he would say, None were to be counted valiant, but
such as could despise injury.

     In private study he was so indefatigable, that he arose
ordinarily every morning at four of the clock, and went not
lightly to bed before ten at night. Insomuch that as he grew in
years and understanding, so he came to be a bachelor of arts; and
at length, for the hope appearing in him, to the preferment of a
fellowship in Magdalene College, where also he was admitted to the
office of a reader in logic, anno 1550. Now, if he had, at the
first, favoured sincere religion so much as he followed his book,
then had we had the less matter to note in him. But indeed he was
so much (as is aforesaid) addicted to the Romish faith, that his
company and conversation in the same house were altogether with
such as were utter enemies to the gospel of Christ. If he came to
common prayer at any time, it was by violence and compulsion; for
otherwise he came not. Sermons would he hear none himself, nor yet
suffer his scholars to resort unto them by his good will; for he
was fully persuaded that they might be better occupied at home.
The preachers themselves he did both disdain and despise, and all
such as were setters-forth of sound doctrine beside: for the which
contumacy and stubbornness, he was so oft called before the
officers of the college, and punished sometimes by the purse,
sometimes by the lack of his commons, and otherwhile by certain
tasks and exercises of learning, enjoined unto him, that divers
supposed him to have endeavoured, of set purpose, continually to
seek occasion whereby he might be counted a sufferer for that
fantasied religion of the Romish church.

     In the end, not long before the death of King Edward, that
godly prince, certain slanderous libels and railing verses were
privily fixed to the walls and doors in sundry places of the
college, against the president, which was then Dr. Haddon, whereby
was ministered further  matter of trouble to Palmer. For whereas
it was well known that he, and some of his companions, had a very
little while before spoken contumelious words against the
president; it could not be now avoided, but that thereby arose a
vehement surmise and suspicion, that he, conspiring with others,
had contrived, made, and scattered abroad, the said slanderous
writings. Great inquisition was made in the college, to search out
the author of so malicious and despiteful a deed; but nothing
could be found and proved against Palmer, or any of his
companions. Now Palmer, being hereupon examined by the officers,
did not only with stout courage deny the fact to have been his,
but also spake further many reproachful words touching the said
officers, and sent the same to them in writing, whereby he was by
them adjudged to be an unworthy member of that society. And so for
this, and other popish pranks, (continuing obstinate still,) he
was expelled the house.

     After he was thus despatched of his room, he was fain, for
his own maintenance, to apply himself to be a teacher of children
in the house of Sir Francis Knolles, in the which trade he
continued until the coming-in of Queen Mary. And when her visitors
were sent to Magdalene College, under a title of reformation,
(whereas all things were better afore,) I mean, to displace divers
of the fellows that were learned, and to put right catholics (as
they called them) in their rooms; then came this Julius Palmer,
waiting, as a dog for his bone, to be restored to his living
again, of which he had been deprived before; thinking by good
right to be restored of them, whose faith and religion (as he
said) he did to the uttermost of his power defend and maintain.
And indeed at length he obtained the same. Then after he was
restored again to his house in Queen Mary's reign, God dealt so
mercifully with him, that in the end he became of an obstinate
papist, an earnest and zealous gospeller.

     Concerning whose conversion to the truth, for the more credit
to be given to the same, we have here put down a letter written by
one Master Bullingham, fellow in some part of King Edward's time
with the said Palmer, then also of the same faction of religion
with him, and toward the latter end of the said king's reign, a
voluntary exile in France for papistry: in Queen Mary's days,
likewise, a chaplain unto Stephen Gardiner, bishop of Winchester;
and after the coming in of Queen Elizabeth, such a one as for his
obstinacy was quite and clean despatched from all his livings by
her Majesty's commissioners, and yet now (God be praised
therefor!) a most constant professor, and earnest teacher of the
word of God. This man, at the request of a certain friend of his
in London, being desirous to know the certain truth thereof, wrote
unto him concerning this Julius. The copy of which letter we
thought good here to insert, for that the parties, being alive,
can testify the same to be true and certain, if any man shall
doubt thereof.

The letter of Master Bullingham.

     "Master Bullingham, I wish you and all yours continual health
in the Lord. Hitherto have I not written any thing unto you
concerning Julius Palmer, that constant witness of God's truth,
for that his doings and sayings known unto me, were worn out of my
remembrance: and to write an untruth, it were rather to deface and
blemish, than to adorn and beautify him. After his conversion to
the most holy gospel, I never saw his face: wherefore the less
have I to certify you of. Bt so much as seemeth.to me to serve
most unto the purpose, here I commend unto you; and in witness
that my sayings are true I subscribe my name, willing, praying,
and beseeching you to publish the same to the whole world, &c.

     "At what time I, Bullingham, intended to forsake England, and
to fly into France for the wicked pope's sake, (which came to pass
indeed, for in Rouen I was for a time,) this Julius Palmer and
Richard Duck brought me outwards in my journey till we came to
London; where on a day Julius Palmer and I walked to St. James's,
the queen's palace; and as we leaned at the great gate of that
place, Palmer spake thus unto me: 'Bullingham, you know in what
misery and calamities we are fallen for the pope and his religion.
We are young men, abhorred of all men now presently, and like to
be abhorred more and more. Let us consider what hangeth over our
heads. You are departing into a strange country, both friendless
and moneyless, where I fear me you shall taste of sourer sauces
than hitherto you have done. And as for me, I am at my wits' end.
The face of hell itself is as amiable unto me as the sight of
Magdalene College; for there I am hated as a venomous toad. Would
God I were raked under the earth! And as touching our religion,
even our consciences bear witness that we taste not such an inward
sweetness in the profession thereof, as we understand the
gospellers to taste in their religion: yea, to say the truth, we
maintain we wot not what, rather of will than of knowledge. But
what then? Rather than I will yield unto them, I will beg my
bread.' So Palmer bequeathed himself to the wide world, and I
passed over into Normandy. At my return into England again my
chance was to meet Palmer in Paul's, where a rood was set up. This
our meeting was in the beginning of Queen Mary's reign, and our
miserable departing not long before the end of King Edward's days.
Then after our greeting, thus said Palmer, 'Bullingham, is this
our god, for whom we have smarted?' 'No, Palmer,' quoth I, 'it is
an image of him.' 'An image!' quoth he. 'I tell thee plainly,
Bullingham, John Calvin (whose Institutions I have perused since
our departure) telleth me plainly, by God's word, that it is an
idol; and that the pope is antichrist, and his clergy the filthy
sink-hole of hell. And now I believe it; for I feel it sensibly. O
that God had revealed these matters unto me in times past! I would
have bequeathed this Romish religion (or rather irreligion) to the 
devil of hell, from whence it came. Believe them not, Bullingham.
I will rather have these knees pared off, than I will kneel to
yonder jackanapes [meaning the rood]. God help me, I am born to
trouble and adversity in this world?' 'Well, Palmer,' said I, 'is
the wind in that corner with you? I warrant you it will blow you
to Little Ease at the end. I will never have to do with you
again.' So I left Palmer walking in Paul's, who, through the
element of fire, is exalted above the elements, where eternal rest
is prepared for persecuted martyrs. Thus much is true, and let it
be known that I, Bullingham, affirm it to be true. More I have not
to say. In these words and deeds it appeareth that God had elected
him.

     "From Bridgewater, April 26, anno 1562.

     "By me, JOHN BULLINGHAM."

     When he was by the visitors restored to his college, although
he began something to savour and taste of God's truth, by
conference and company of certain godly and zealous men abroad, in
time of his expulsion, especially at the house of Sir Francis
Knolles; yet was he not thoroughly persuaded, but in most points
continued for a while either blind, or else doubtful. Neither
could he choose but utter himself in private reasoning from time
to time, both in what points he was fully resolved, and also of
what points he doubted. For such was his nature alway, both in
papistry and in the gospel, utterly to detest all dissimulation,
insomuch that by the means of his plainness, and for that he could
not flatter, he suffered much woe, both in King Edward's, and also
in Queen Mary's time. Whereas he might at the first have lived in
great quietness, if he could have dissembled, and both done and
spoken against his conscience, as many stirring papists then did.
And likewise he might have escaped burning in Queen Mary's time,
if he would either have spoken, or kept silence, against his
conscience, as many weak gospellers did. But Palmer could in
nowise dissemble.

     Now within short space, God so wrought in his heart, that he
became very inquisitive and careful to hear and understand, how
the martyrs were apprehended, what articles they died for, how
they were used, and after what sort they took their death.
Insomuch that he spared not at his own charges to send over one of
his scholars, in the company of a bachelor of that house, to
Gloucester, to see and understand the whole order of Bishop
Hooper's death, and to bring him true report thereof: which thing
some think he the rather did, because he was wont in King Edward's
time to say, that none of them all would stand to death for their
religion. Thus he learned with what great, extreme, and horrible
cruelty the martyrs of God were tried, and how valiantly they
overcame all kind of torments to the end; whereof he himself also
did see more experience afterward, at the examination and death of
those holy confessors and martyrs which were burned at Oxford
before his eyes; insomuch that the first hope which the godly
conceived of him, was at his return from the burning of Bishop
Ridley and Bishop Latimer, at what time, in the hearing of divers
of his friends, he brast out into these words and such like: "O
raging cruelty! O tyranny tragical, and more than barbarous! "

     From that day forward he studiously sought to understand the
truth, and therefore with all speed he borrowed Peter Martyr's
Commentaries upon the First to the Corinthians, of one of
Magdalene, yet alive, and other good books of other men. And so,
through hearty prayer and diligent search and conference of the
Scriptures, at length he believed and embraced the truth with
great joy; and so profited in the same, that daily more and more
he declared it both in word and deed, in such sort as he never
hated the truth more stubbornly before, than afterward he
willingly embraced the same, when it pleased God to open his eyes,
and to reveal unto him the light of his word. And now again when
he should come to church, in those days of popery, there to be
occupied among the rest, in singing of s, reading of legends, and
such-like stuff allotted unto him, he had as much pleasure, he
said, to be at them, as a bear to be baited and worried with dogs.
When he came, it was (as it appeared) more to avoid displeasure
and danger, than for any good-will and ready affection.

     At length, through God's grace, he grew up to such maturity
and ripeness in the truth, that he spared not to declare certain
sparks thereof in his outward behaviour and doings. For when he
should keep his bowing measures at Confiteor, (as the custom there
was,) in turning himself to and fro, sometimes eastward, sometimes
westward, and afterward knock his breast at the elevation time;
against these idolatrous adorations his heart did so vehemently
rise, that sometimes he would absent himself from them, and
sometimes, being there, he would even at the sacring time (as they
termed it) get him out of the church to avoid those ungodly
gestures, and idolatrous adoration. To be short, perceiving, after
a while, that he was greatly suspected and abhorred of the
president then being, which was Master Cole, and of divers others
which before were his friends, and therewithal feeling great
conflict and torment of conscience daily to grow with his
conversation with idolaters; seeing also that his new life and old
living might not well nor quietly stand together, he addressed
himself to depart the house. For he thought it not best to abide
the danger of expulsion, as he did at the first; seeing the
weather was now waxed warmer. And being demanded at that time of a
special friend (who would gladly have persuaded him to stay there
longer) whither he would go, or how he would live, he made this
answer, "Domini est terra, et plenitudo ejus," that is, The earth
is the Lord's, and the fulness thereof. "Let the Lord work; I will
commit myself to God and the wide world."

     Here I think it expedient, before I write of the painful
surges that he suffered after he came abroad into the perilous
gulfs and deep sea of this wretched wide world, first, to rehearse
one or two examples of his outward behaviour, at such times as he
had recourse to the college, after his last departure, whereby the
reader may yet better understand of his simplicity and plainness,
and how far wide he was from all cloaked dissimulation in God's
cause, which certain godless persons have sought maliciously to
charge him withal. Being at Oxford on a certain time in Magdalene
College, and having knowledge, that the Spanish friar John (who
succeeded Dr. Peter Martyr, in the office of divinity lecture)
would preach there that present Sunday, he would not, at the
first, grant to be present at it. At length a friend of his, a
fellow of that house, persuaded so much with him, that he was
content to accompany his said friend to the church. But suddenly,
as the friar vehemently inveighed against God's truth, in
defending certain popish heresies, Palmer, having many eyes bent
and directed towards him, departed from amongst the midst of the
auditory, and was found in his friend's chamber weeping bitterly.
Afterward, being demanded why he slipt away upon such a sudden,
'Oh,' said he, 'if I had not openly departed I should have openly
stopt mine ears: for the friar's blasphemous talk, in disproving,
or rather depraving the verity, made mine ears not to glow, but my
heart worse to smart, than if mine ears had been cut from my
head.'
Illustration: Palmer at dinner in Bursar Shipper's House

     It chanced another time, that the same friend of his, called
Master Shipper, being then bursar of the house, bade him to dinner
in his chamber. Palmer, not knowing what guests were also thither
invited and bidden, happened there (contrary to his expectation)
to meet with the foresaid friar, with whom were present Dr. Smith,
Dr. Tresham, and divers other papists, whose company Palmer could
not well bear; and therefore, whispering a friend in the ear, he
said he would be gone, for that was no place for him: "I will,"
saith he, "to the bursar's table in the great hall." The bursar
understanding his mind, desired him of all friendship not so to
depart, alleging that it were the next way to bewray himself, and
as it were of purpose to cast himself into the briers; with many
other persuasions, as the shortness of time would permit. In the
end he condescended to his request and tarried. Now as he came to
the fire-side, the friar saluted him cheerfully in Latin, for he
could not speak English. Palmer with an amiable countenance re-
saluted him gently: but when the friar offered him his hand, he,
casting his eye aside, as though he had not seen it, found matter
of talk to another standing by, and so avoided it; which thing was
well marked of some, not without great grudge of stomach.

     After they were set and had well eaten, the friar, with a
pleasant look, offering the cup, said, "I drink to you, learned
young man." Palmer, at that word blushing as red as scarlet,
answered, "I knowledge no such name, O sir." And therewith taking
the cup at his hand, he set it down by him, as though he would
have pledged him anon after, but in the end it was also well
marked, that he did it not. When dinner was done, being sharply
rebuked of the said bursar his friend, for his so unwise, uncivil,
and unseemly behaviour, (as he termed it,) he made answer for
himself, and said, "The oil of these men doth not supple, but
breaketh my head."

     Another time, which was also the last time of his being at
Oxford, not long before his death, one Barwick, an old
acquaintance of his, being sometime clerk of Magdalene's, and then
fellow of Trinity College, a rank papist, began to reason with him
in his friend's chamber aforesaid, and perceiving him to be
zealous and earnest in defence of the verity, he said unto him in
the hearing of Master Thomas Parry, and others there present:
"Well, Palmer! well, now thou art stout, and hardy in thy opinion;
but if thou wert once brought to the stake, I believe thou wouldst
tell me another tale. I advise thee beware of the fire, it is a
shrewd matter to burn!" "Truly," said Palmer, "I have been in 
danger of burning once or twice, and hitherto (I thank God) I have
escaped it. But I judge verily, it will be my end at the last:
welcome be it, by the grace of God! Indeed it is a hard matter for
them to burn, that have the mind and soul linked to the body, as a
thief's foot is tied in a pair of fetters: but if a man be once
able, through the help of God's Spirit, to separate and divide the
soul from the body, for him it is no more mastery to burn, than
for me to eat this piece of bread."

     Thus much, by the way, concerning his plainness, without
dissimulation, and how he feared not openly to show himself more
grieved in heart to hear the word of God blasphemed, than to
suffer any worldly pains. Now let us proceed in our story, and
faithfully declare both the occasion and manner of his death.

     Within short space after he had yielded up his fellowship in
Oxford, he was, through God's providence, (who never faileth them
that first seek his glory,) placed schoolmaster by patent in the
grammar-school of Reading, where he was well accepted of all those
that feared God, and favoured his word, as well for his good
learning and knowledge, as also for his earnest zeal, and
profession of the truth. But Satan, the enemy of all godly
attempts, envying his good proceedings and prosperous success in
the same, would not suffer him there long to be quiet. Wherefore
he stirred up against him certain double-faced hypocrites, which
by dissimulation and crafty insinuation had crept in, to
understand his secrets, under the pretence of a zeal to the
gospel; which men he (suspecting no deceit) right joyfully
embraced, making them privy of all his doings. For as he himself
was then fervently inflamed with the love of heavenly doctrine; so
had he an incredible desire by all means possible to allure and
encourage others to the profession of the same.

     These faithful and trusty brethren, so soon as they had found
good opportunity, spared not in his absence to rifle his study of
certain godly books and writings; amongst the which was his
replication to Morewine's verses, touching Winchester's epitaph,
and other arguments both in Latin and English, written by him
against the popish proceedings, and specially against their
unnatural and brutish tyranny, executed toward the martyrs of God.
When they had thus done, they were not ashamed to threaten him
that they would exhibit the same to the council, unless he would
without delay depart out of their coasts, and give over the school
to a friend of theirs. The truth of this story appeareth in part
by a letter written, with his own hand, out of prison, eight days
before he was burned; which because it is of certain credit, and
came to our hands, therefore we are the bolder to avouch it for a
truth.

     Thus then was this silly young man, for the safeguard of his
life, forced to depart upon the sudden from Reading, leaving
behind him in the hands of his enemies his stuff, and one
quarter's stipend; and so he took his journey toward Ensham, where
his mother then dwelt, hoping to obtain at her hands certain
legacies due to him by his father's last will, which he should
have received certain years before; and taking his journey by
Oxford, he requested certain of his friends to accompany him
thither. His mother, understanding his state and errand by Master
Shipper and his brother, (whom he had sent before to entreat for
him,) as soon as she beheld him on his knees, asking her blessing
as he had been accustomed to do: "Thou shalt," said she, "have
Christ's curse and mine, wheresoever thou go." He pausing a
little, as one amazed at so heavy a greeting, at length said, "O
mother! your own curse you may give me, which God knoweth I never
deserved; but God's curse you cannot give me, for he he hath
already blessed me." "Nay," saith she, "thou wentest from God's
blessing into the warm sun, when thou wast banished for a heretic
out of that worshipful house in Oxford; and now, for the like
knavery, art driven out of Reading too." "Alas, mother!" saith he,
"you have been misinformed. I was not expelled nor driven away,
but freely resigned of mine accord. And heretic I am none, for I
stand not stubbornly against any true doctrine, but defend it to
my power. And you may be sure, they use not to expel nor banish,
but to burn heretics (as they term them)." "Well," quoth she, "I
am sure thou dost not believe as thy father and I, and all our
forefathers have done; but as we were taught by the new law in
King Edward's days, which is damnable heresy." "Indeed, I
confess," said he, "that I believe that doctrine which was taught
in King Edward's time, which is not heresy but truth: neither is
it new, but as old as Christ and his apostles." "If thou be at
that point," saith she, "I require thee to depart from my house,
and out of my sight, and never take me more for thy mother
hereafter. As for money and goods, I have none of thine, thy
father bequeathed nought for heretics: faggots I have to burn
thee: more thou gettest not at my hands." "Mother," saith he,
"whereas you have cursed me, I again pray God to bless you, and
prosper you all your life long;" and with like soft talk, sweet
words, and abundance of tears trickling down his cheeks, he
departed from her, wherewith he so mollified her hard heart, that
she hurled an old angel after him, and said, "Take that, to keep
thee a true man."

     Thus poor Palmer, being destitute of worldly friendship, and
cruelly repelled of her whom he took to have been his surest
friend, wist not which way to turn his face. Soon after, when he
had be thought himself, it came to his mind to return secretly to
Magdalene College, upon the assured trust and affiance, that he
had a privy friend or two in that house. At what time, by the suit
of one Allan Cope, then fellow of the house, he obtained letters
commendatory, from Master Cole, president there, for his
preferment to a school in Gloucestershire. So he getteth him away,
committed by his friends to God's divine protection, of whom some
accompanied him as far as Ensham Ferry, and some to Burtford.

     Afterward as he went alone, musing and pondering of matters,
it came in his head (as he writeth in an epistle to one of his
friends) to leave his appointed journey, and to return closely to
Reading, trusting there, by the help of friends, to receive his
quarter's stipend, and convey his stuff to the custody of some
trusty body. To Reading he cometh, and taketh up his lodging at
the Cardinal's Hat, desiring his hostess instantly to assign him a
close chamber, where he might be alone from all resort of company.
He came not so closely, but that this viperous generation had
knowledge thereof: wherefore without delay they laid their heads
together, and consulted what way they might most safely proceed
against him, to bring their old cankered malice to pass. And soon
it was concluded, that one Master Hampton, (which then bare two
faces in one hood, and under the colour of a brother played the
part of a dissembling hypocrite,) should resort to him under the
pretence of friendship, to feel and fish out the cause of his
repair to Reading.

     Palmer, as he was a simple man, and without all wrinkles of
cloaked collusion, opened to him his whole intent. But Hampton
earnestly persuaded him to the contrary, declaring what danger
might ensue if this were attempted. Against his counsel Palmer
replied very much, and as they waxed hot in talk Hampton flung
away in a fury, and said, as he had fished, so should he fowl, for
him. Palmer not yet suspecting such pretended and devised mischief
as by this crooked and pestiferous generation was now in brewing
against him, called for his supper, and went quietly to bed: but
quietly he could not long rest there. For within short space
after, the officers and their retinue came rushing in with
lanterns and bills, requiring him in the king and queen's name to
make ready himself, and quietly to depart with them. So this silly
young man, perceiving that he was thus Judasly betrayed without
opening his lips, was led away as a lamb to the slaughter, and was
committed to ward; whom the keeper, as a ravening wolf greedy of
his prey, brought down into a vile, stinking, and blind dungeon,
prepared for thieves and murderers. And there he left him for a
time, hanging by the hands and feet in a pair of stocks, so high,
that well near no part of his body touched the ground.

     In this cave or dungeon he remained about ten days under the
tyranny of this unmerciful keeper.

     Here by the way, gentle reader, I have by a little digression
to give thee to understand, concerning one Thomas Thackham; for
that the said Thomas Thackham, in the story of this Julius Palmer,
was noted and named in our former book, to be a doer and a worker
against the said blessed martyr: he therefore, being not a little
grieved, made his reply again in writing, for purgation and
defence of himself against the false information of his slanderer.
Albeit his confutation in writing I pass not much upon, either
what he hath written, or can write. Only the thing that moveth me
most is this; for that the said Thomas Thackham not long since,
coming to me himself, hath so attested and deposed against the
information, with much swearing and deep adjuration, taking the
name of the Lord God to witness, and appealing to His judgment to
the utter perdition of his soul, if it were not false which by
information was reported of him, and he faultless in the matter:
which being so, I could not otherwise refuse, but to give credit
to his oath, and upon the same to alter and correct so much as
appertaineth to the defamation (as he calleth it) of his name,
referring the truth of the matter to his own conscience, and the
judgment of the Lord God; to whom either he standeth if it be
true, or falleth if it be false.

     And now to our story again, concerning the process and
accusation of Julius Palmer, omitting by the way the names of
Thomas Thackham, and Downer.

The first examination and accusation of Julius Palmer, at Reading.

     After this he was brought before the mayor, and there by the
procurement of certain false brethren, (the Lord knoweth what they
were,) who had been conversant with Palmer, and robbed his study,
divers grievous and enormous crimes were laid to his charge, as
treason, sedition, surmised murder, and adultery.

     To whom Palmer answered, that if such horrible and heinous
crimes might be proved against him; he would patiently submit
himself to all kind of torments that could be devised. "But, O ye
cruel blood-suckers," saith he, "ye follow the old practices of
your progenitors, the viperous and wolfish generation of Pharisees
and papists; but be ye well assured, that God always seeth your
subtle devices and crafty packing, and will not suffer the outrage
ous fury of your venomous tongues and fiery hearts to escape
unpunished." All this while no mention was made of heresy, or
heretical writings.

     Their greatest proofs against him were these:--

     "First, That Palmer said, the queen's sword was not put in
her hand to execute tyranny, and to kill and murder the true
servants of God.

     "Item, That her sword was too blunt toward the papists, but
toward the true Christians it was too sharp.

     "Item, That certain servants of Sir Francis Knolles and
others, resorting to his lectures, had fallen out among
themselves, and were like to have committed murder; and therefore
he was a sower of sedition, and a procurer of unlawful assemblies.

     "Item, That his hostess had written a letter unto him, (which
they had intercepted,) wherein she required him to return to
Reading, and sent him her commendations, by the token that the
knife lay hid under the beam; whereby they gathered that she had
conspired with him to murder her husband!

     "Item, That they found him alone with his hostess by the
fire-side in the hall, the door being shut to them forsooth."

WHEN the evidence was given up, the mayor dismissed them and went
to dinner, commanding Palmer to the cage, to make him an open
spectacle of ignominy to the eyes of the world. And Thackham, the
better to cover his own shame, caused it to be bruited, that he
was so punished, for his evil life and wickedness already proved
against him.

     In the afternoon Palmer came to his answer, and did so
mightily and clearly deface their evidence, and defend his own
innocency, proving also that the said letters were by themselves
forged, that the mayor himself was much ashamed that he had given
such credit unto them, and so much borne with them, so that he
sought means how they might convey him out of the country privily.

     But here among other things this is not with silence to be
passed over, that one John Galant, a zealous professor of the
gospel, a little after this came to the prison and found him
somewhat better entreated than before. When he beheld him, "O
Palmer," saith he, "thou hast deceived divers men's expectation:
for we hear that you suffer not for righteousness' sake, but for
your own demerits."

     "O brother Galant," saith he, "these be the old practices of
that Satanical brood. But be you well assured, and God be praised
for it, I have so purged myself, and detected their falsehood,
that from henceforth I shall be no more molested therewith." And
there, having pen and ink, he did write somewhat whereby part of
his story here rehearsed is well confirmed. But now to these
bloody adversaries.

     After this, when they saw the matter frame so ill-favouredly,
fearing that if he should escape secretly, their doing would tend
no less to their shame and danger, than to the mayor's dishonesty;
they devised a new policy to bring to pass their long hidden and
festered malice against him, which was by this extreme refuge.
For, whereas before they were partly ashamed to accuse him of
heresy, seeing they had been counted earnest brethren themselves;
and partly afraid because they had broken up his study, and
committed theft; yet now, lest their iniquity should have been
revealed to the world, they put both fear and shame aside, and
began to refricate and rip up the old sore, the scar whereof had
been but superficially cured, as you have heard; and so, to colour
their former practices with the pretence of his reformation in
religion, they charged him with the writings that they had stolen
out of his study.

     Thus Palmer was once again called out of the prison to appear
before the mayor, and Bird the official, and two other justices,
to render an account of his faith before them; to answer to such
articles and informations, as were laid against him. And when they
had gathered of his own mouth sufficient matter to entrap him,
they devised a certificate, or bill of instructions against him,
to be directed to Dr. Jeffrey, who had determined to hold his
visitation the next Tuesday at Newbury, which was the sixteenth of
July. And thus were the false witnesses and bloody accusers winked
at, and the innocent delivered to the lion to be devoured. When it
was therefore concluded that Palmer should be sent over to
Newbury, the said letters testimonial were conveyed over together
with him, the contents whereof shall partly appear hereafter. In
the mean time I think it good here to rehearse one example among
others, both of charitable affection toward him, and of his
modesty correspondent to the same.

     Master Rider of Reading, a faithful witness of God's truth,
hearing how cruelly Palmer had been dealt withal in prison, and
pined away for lack of necessaries, and how evidently he had
proved himself innocent before the officers, of such crimes as
were objected him, he sent to him his servant secretly the night
before his departure to Newbury, with a bowed groat in token of
his good heart toward him, requiring him to let him understand if
he lacked necessaries, and he would provide for him. Palmer
answered, "The Lord reward your master for his benevolence toward
me, a miserable abject in this world, and tell him that (God be
praised) I lack nothing."

     In the morning before they took their journey, Thomas Askin,
alias Roberts, being fellow prisoner with him in Christ's cause,
sitting at breakfast, and beholding Palmer very sad, leaning to a
window in the corner of the house, asked why he came not to
breakfast. "Because I lack money;" saith Palmer, "to discharge the
shot." "Come on, man," quoth he, "God be praised for it, I have
enough for us both." Which thing when Master Rider heard of, it
cannot be expressed, how much it grieved him that Palmer had
deceived him with so modest an answer.

     Thus to Newbury they came on Monday night, and forthwith they
were committed to the comfortable hostry of the blind-house, where
they found John Gwin, their faithful brother in the Lord. Now how
they came before the consistory of Dr. Jeffrey, and how Palmer was
examined, it doth in part appear by this examination hereunto
annexed, which, although it be not perfectly and orderly penned,
as the report goeth that it was spoken, nor perchance altogether
in such form of words, yet is as exactly as we are able to compact
and dispose it; being gathered out of several notes of Richard
Shipper, John Hunt, John Kirry of Newbury, Richard White of
Marlborough, which were oculati testes, and present at the hearing
thereof.

The second examination and accusation of Julius Palmer, at
Newbury, in the hearing of more than three hundred persons.

     In the year 1556, the sixteenth of July, four or five seats
were prepared in the choir of the parish church of Newbury for the
visitors, whose names here ensue: Dr. Jeffrey, for the bishop of
Sarum; Sir Richard Abridges, knight, and then high sheriff of the
shire; Sir William Rainsford, knight; Master John Winchcomb,
esquire; and the parson of Englefield.

     After the prisoners were presented, the commission read, and
other things done in order accordingly, Dr. Jeffrey called to
Palmer and said:--

     Jeffrey.--"Art thou that jolly writer of three halfpenny
books, that we hear of."

     Palmer.--"I know not what you mean."

     Jeffrey.--"Have you taught Latin so long that now you
understand not English?"

     To this he answered nothing.

     Then Dr. Jeffrey standing up said, "We have received certain
writings and articles against you, from the right worshipful the
mayor of Reading, and other justices; whereby we understand, that
being convented afore them, you were convict of certain heresies.
First, that you deny the pope's Holiness's supremacy. Next, that
there are but two sacraments. Thirdly, that the priest showeth up
an idol at mass; and therefore you went to no mass, since your
first coming to Reading. Fourthly, that there is no purgatory.
Last of all, that you be a sower of sedition, and have sought to
divide the unity of the queen's subjects."

     The sheriff.-- "You were best see first what he will say to
his own handy-work."

     Jeffrey.--"Ye say truth. Tell me, Palmer, art thou he that
wrote this fair volume? Look upon it."

     Palmer.--"I wrote it indeed, and gathered it out of the
Scripture."

     Jeffrey.--"Is this doggish rhyme yours also? Look?"

     Palmer. -- "I wrote this, I deny not."

     Jeffrey.--"And what say you to these Latin verses, intituled
Epicedion, &c. Are they yours too?"

     Palmer.--"Yea, sir."

     Jeffrey.--"Art thou not ashamed to affirm it? It came of no
good spirit, that thou didst both rail at the dead, and slander a
learned and catholic man yet alive."

     Palmer.--"If it be a slander, he hath slandered himself: for
I do but report his own writing, and open the folly therein
declared. And I reckon it no railing to inveigh against Annas and
Caiaphas being dead."

     Jeffrey.--"Sayest thou so? I will make thee recant it, and
wring peccavi out of your lying lips, ere I have done with thee."

     Palmer.--"But I know, that although of myself I be able to do
nothing, yet if you and all mine enemies, both bodily and ghostly,
should do your worst, you shall not be able to bring that to pass;
neither shall ye prevail against God's mighty Spirit, by whom we
understand the truth, and speak it so boldly."

     Jeffrey.--"Ah, are you full of the Spirit? are you inspired
with the Holy Ghost?"

     Palmer.--"Sir, no man can believe, but by the inspiration of
the Holy Ghost. Therefore, if I were not a spiritual man, and
inspired with God's Holy Spirit, I were not a true Christian. He
that hath not the Spirit of Christ, is none of his."

     Jeffrey.--"I perceive you lack no words."

     Palmer.--"Christ hath promised not only to give us store of
words necessary, but with them, such force of matter, as the gates
of hell shall not be able to confound, or prevail against it."

     Jeffrey.--"Christ made such a promise to his apostles: I trow
you will not compare with them."

     Palmer.--"With the holy apostles I may not compare, neither
have I any affiance in mine own wit or learning, which I know is
but small: yet this promise I am certain pertaineth to all such as
are appointed to defend God's truth against his enemies in the
time of their persecution for the same."

     Jeffrey.--"Then it pertaineth not to thee."

     Palmer.--"Yes, I am right well assured, that through his
grace it appertaineth at this present to me, as it shall (I doubt
not) appear, if you give me leave to dispute with you before this
audience, in the defence of all that I have there written."

     Jeffrey.--"Thou art but a beardless boy, started up yesterday
out of the schools; and darest thou presume to offer disputation,
or to encounter with a doctor?"

     Palmer.--"Remember, Master Doctor, The Spirit breatheth where
it pleaseth him, &c. Out of the mouth of infants, &c. And, Thou
hast hidden these things from the wise, &c. God is not tied to
time, wit, learning, place, nor person: and although your wit and
learning be greater than mine, yet your belief in the truth, and
zeal to defend the same, is no greater than mine."

     Registrar.--"Sir, if you suffer him thus impudently to trifle
with you, he will never have done."

     Jeffrey.--"Well, ye shall understand that I have it not in
commission at this present to dispute with you, neither were it
meet that we should call again into question such articles as are
already discussed, and perfectly defined by our mother the holy
church, whom we ought to believe without why or wherefore, as the
creed telleth us. But the cause why ye be now called hither, is
that ye might be examined upon such articles as are ministered
against you, and such matter as is here contained in your hand-
writing, that it may be seen whether you will stand to it, or nay.
How say you to this?"

     Palmer.--"By your holy church you mean the synagogue of Rome,
which is not universal, but a particular church of shavelings. The
catholic church I believe; yet not for her own sake, but because
she is holy, that is to say, a church that grounded her belief
upon the word of her spouse Christ."

     Jeffrey.--"Leave railing, and answer me directly to my
question. Will you stand to your writing, or will you not?"

     Palmer.--"If you prove any sentence therein comprised, not to
stand with God's word, I will presently recant it."

     Jeffrey.--"Thou impudent fellow! have I not told thee that I
came not to dispute with thee, but to examine thee?"

     Here the parson of Englefield, pointing to the pix, said,
"What seest thou yonder?"

     Palmer.--"A canopy of silk, broidered with gold."

     Parson.--"Yea, but what is within it?"

     Palmer.--"A piece of bread in a clout, I trow."

     Parson.--"Thou art as froward a heretic as ever I talked
withal." Here was much spoken of Confiteor, and other parts of the
mass.

     Parson.--"Do you not believe that they which receive the holy
sacrament of the altar, do truly eat Christ's natural body?"

     Palmer.--"If the sacrament of the Lord's supper be ministered
as Christ did ordain it, the faithful receivers do indeed
spiritually and truly eat and drink in it Christ's very natural
body and blood."

     Parson.--"The faithful receivers; ye cannot blear our eyes
with such sophistry. Do not all manner of receivers, good and bad,
faithful and unfaithful, receive the very natural body in form of
bread?"

     Palmer.--"No, sir."

     Parson.--"How prove you that?"

     Palmer.--"By this place, He that eateth me, shall live for
me."

     Parson.--"See that fond fellow, whilst he taketh himself to
be a doctor of the law, you shall see me prove him a stark foolish
daw. Do you not read likewise, Whosoever invocateth the name of
the Lord, shall be saved? Ergo, Do none but the godly call upon
him? Therefore you must mark how St. Paul answereth you. He saith,
that the wicked do eat the true body to their condemnation."

     As Palmer was bent to answer him at the full, the parson
interrupted him, crying still, "What sayest thou to St. Paul?"

     Palmer.--"I say, that St. Paul hath no such words?"

     Parson.--"See, the impudent fellow denieth the plain text, He
that eateth and drinketh the body of the Lord unworthily, is
guilty of judgment!"

     Palmer.--"I beseech you lend me your book."

     Parson.--"Not so."

     The sheriff.--"I pray you lend him your book." So the book
was given over to him.

     Palmer.--"Your own book hath, He that eateth this bread."

     Parson.--"But St. Jerome's translation hath corpus."

     Palmer.--"Not so, Master Parson; and God be praised that I
have, in the mean season, shut up your lips with your own book."

     Jeffrey.--"It skilleth no matter whether ye write bread or
body, for we be able to prove that he meant the body. And whereas
you say, they ate it spiritually, that is but a blind shift of
descant."

     Palmer.--"What should I say else?"

     Jeffrey.--"As holy church saith: really, carnally,
substantially."

     Palmer.--"And with as good scripture I may say, grossly or
monstrously."

     Jeffrey.--"Thou speakest wickedly. But tell me, Is Christ
present in the sacrament or no?"

     Palmer.--"He is present."

     Jeffrey.--"How is he present?"

     Palmer.--"The doctors say, modo ineffabili: therefore why do
ye ask me? Would God ye had a mind ready to believe it, or [I] a
tongue able to express it unto you."

     Jeffrey.--"What say you to the baptism of infants?

     Palmer.--"I say, that it standeth with God's word, and
therefore it ought of necessity to be retained in the church."

     Jeffrey.--"Ye have forgotten yourself, I wis; for ye write
that children may be saved without it."

     Palmer.--"So I write, and so I say."

     Jeffrey.--"Then it is not necessary to be frequented and
continued in the church."

     Palmer.--"Your argument is not good, Master Doctor."

     Jeffrey.--"Will you stand to it?"

     Palmer.--"Yea, Master Doctor, God willing."

     Jeffrey.--"Note it, registrar."

     More of his examination in that time and place is not yet
come to our hands: whensoever God sendeth it, I will impart and
communicate the same to the reader. In the mean season we are
credibly informed of this, that Sir Richard Abridges, the same day
after dinner, sent for him to his lodging; and there, in the
presence of divers persons yet alive in Newbury and elsewhere,
friendly exhorted him to revoke his opinion, to spare his young
years, wit, and learning. "If thou wilt be conformable, and show
thyself corrigible and repentant, in good faith," said he, "I
promise thee before this company, I will give thee meat and drink,
and books, and ten pound yearly, so long as thou wilt dwell with
me. And if thou wilt set thy mind to marriage, I will procure thee
a wife and a farm, and help to stuff and fit thy farm for thee.
How sayest thou?"

     Palmer thanked him very courteously, and made him further
answer concerning his religion somewhat at large, but very
modestly and reverently, concluding in the end, that as he had
already in two places renounced his living for Christ's sake, so
he would with God's grace be ready to surrender and yield up his
life also for the same, when God should send time.

     When Sir Richard perceived that he would by no means relent:
"Well, Palmer," saith he, "then I perceive one of us twain shall
be damned: for we be of two faiths, and certain I am there is but
one faith that leadeth to life and salvation."

     Palmer.--"O sir, I hope that we both shall be saved."

     Sir Richard.--"How may that be?"

     Palmer.--"Right well, sir. For as it hath pleased our
merciful Saviour, according to the gospel's parable, to call me at
the third hour of the day, even in my flowers, at the age of four-
and-twenty years, even so I trust he hath called, and will call
you at the eleventh hour of this your old age, and give you
everlasting life for your portion."

     Sir Richard.--"Sayest thou so? Well, Palmer, well, I would I
might have thee but one month in my house: I doubt not but I would
convert thee, or thou shouldst convert me."

     Then said Master Winchcomb, "Take pity on thy golden years,
and pleasant flowers of lusty youth, before it be too late."

     Palmer.--"Sir, I long for those springing flowers, that shall
never fade away."

     Winchcomb.--"If thou be at that point, I have done with
thee."

     Then was Palmer commanded again to the blind-house; but the
other two silly men were led again the same afternoon to the
consistory, and there were condemned, and delivered to the secular
power of the sheriff there present, by name Sir Richard Abridges.

     It is reported also, that Dr. Jeffrey offered Palmer a good
living, if he would outwardly show himself conformable, keeping
his conscience secret to himself, or at least declare that he
doubted which was the truest doctrine. But I cannot affirm it for
a surety.

     The next morning, the sixteenth of July, Palmer was required
to subscribe to certain articles which they had drawn out,
touching the cause of his condemnation; in the front whereof, were
heaped together many heinous terms, as horrible, heretical,
damnable, devilish, and execrable doctrine. To these words Palmer
refused to subscribe, affirming that the doctrine which he
professed, was not such, but good and sound doctrine.

     Jeffrey.--"Ye may see, good people, what shifts these
heretics seek, to escape burning, when they see justice ministered
unto them. But I tell thee, this style is agreeable to the law,
and therefore I cannot alter it."

     Palmer.--"Then I cannot subscribe to it."

     Jeffrey.--"Wilt thou then crave mercy, if thou like not
justice, and revoke thy heresy?"

     Palmer.--"I forsake the pope, and his popelings, with all
popish heresy."

     Jeffrey.--"Then subscribe to the articles."

     Palmer.--"Alter the epithets, and I will subscribe."

     Jeffrey.--"Subscribe, and qualify the matter with thine own
pen."

     So he subscribed. Whereupon Dr. Jeffrey proceeded to read the
popish sentence of his cruel condemnation, and so was he delivered
to the charge of the secular power, and was burnt the same day in
the afternoon, about five of the clock.

     Within one hour before they went to the place of execution,
Palmer, in the presence of many people, comforted his fellows with
these words.

     "Brethren," saith he, "be of good cheer in the Lord, and
faint not. Remember the words of our Saviour Christ, where he
saith, Happy are you when men revile you and persecute you for
righteousness' sake. Rejoice and be glad, for great is your reward
in heaven. Fear not them that kill the body, and be not able to
touch the soul. God is faithful, and will not suffer us to be
tempted further than we shall be able to bear it. We shall not end
our lives in the fire, but make a change for a better life. Yea,
for coals, we shall receive pearls: for God's Holy Spirit
certifieth our spirit, that he hath even now prepared for us a
sweet supper in heaven, for his sake which suffered first for us."

     With these and such-like words, he did not only comfort the
hearts of his silly brethren that were with him appointed as sheep
to be slain, but also wrested out plentiful tears from the eyes of
many that heard him. And as they were singing a psalm, came the
sheriff Sir Richard Abridges and the bailiffs of the town, with a
great company of harnessed and weaponed men, to conduct them to
the fire. When they were come to the place where they should
suffer, they fell all three to the ground, and Palmer with an
audible voice pronounced the 31st Psalm; but the other two made
their prayers secretly to Almighty God.

     And as Palmer began to arise, there came behind him two
popish priests, exhorting him yet to recant and save his soul.
Palmer answered and said, "Away, away, tempt me no longer! Away, I
say, from me, all ye that work iniquity: for the Lord hath heard
the voice of my tears." And so forthwith they put off their
raiment, and went to the stake and kissed it. And when they were
bound to the post, Palmer said, "Good people, pray for us, that we
may persevere to the And for Christ's sake beware of popish
teachers, for they deceive you."

Illustration: Palmer and his companions at the place of execution

     As he spake this, a servant of one of the bailiffs threw a
faggot at his face, that the blood gushed out in divers places:
for the which fact the sheriff reviled him, calling him cruel
tormentor, and with his walking-staff brake his head, that the
blood likewise ran about his ears. When the fire was kindled, and
began to take hold upon their bodies, they lifted up their hands
towards heaven, and quietly and cheerily, as though they had felt
no smart, they cried, "Lord Jesus, strengthen us, Lord Jesus,
assist us, Lord Jesus, receive our souls! "And so they continued
without any struggling, holding up their hands, and knocking their
hearts, and calling upon Jesus until they had ended their mortal
lives.

     Among other things this is also to be noted, that after their
three heads, by force of the raging and devouring flames of fire,
were fallen together in a lump or cluster, which was marvellous to
behold, and that they all were judged already to have given up the
ghost, suddenly Palmer, as a man waked out of sleep, moved his
tongue and jaws, and was heard to pronounce this word, "Jesus!"
So, being resolved into ashes, he yielded to God as joyful a soul,
(confirmed with the sweet promises of Christ,) as any one that
ever was called beside to suffer for his blessed name. God grant
us all to be moved with the like spirit, working in our hearts
constantly to stand in defence and confession of Christ's holy
gosphexasticonend. Amen.

De Martyrio Palmero, hexasticon.

Palmerus flammas Christi pro dogmate passus,
Impositum pondus, ceu bona palms, tulit.
Non retrocessit, sed, contra, audientior ivit,
Illaesam retinens fortis in igne fidem.
Propteria in coelum nunc Palmifer iste receptus,
Justitiae Palmam non pereuntis habet.
"Justus ut palma florebit."



349. PERSECUTION IN IPSWICH.
Illustration: Ipswich
A memorable story of one Agnes Wardall in the town of Ipswich,
pursued for the true faith of Christ's gospel.

     About the said month of July, in this present year, 1556,
there was one Richard Argentine, doctor of physic, otherwise
called Richard Sexten, with certain others dwelling in the town of
Ipswich, not many in number, but in heart and purpose mightily
bent to impugn and impeach the growing of Christ's gospel and
favourers of the same; in the number of whom were Philip Ulmes,
Edmund Leach, John Steward; and Matthew Butler, apothecary, a
curious singing man, a fine player of the organs, a perfect
papist, and a diligent promoter of good men. This Butler being
then constable in the town of Ipswich, as he was in the watch by
night upon Corn Hill, cometh to him Dr. Argentine in great haste,
giving him intelligence of one Agnes Wardall, being then lately
come home to her house in Ipswich. Whereupon immediately such a
way was contrived between them, that the said Agnes Wardall
forthwith should be apprehended: but God, in whose providence the
direction of all things consisteth, by whose disposition they have
their operation, so graciously provided for his servant, and so
prevented their malignant devices, that they came to no great
effect in working, although on the contrary part there wanted no
good will, as here consequently you shall further understand.

     This Agnes Wardall was a woman that lived in God's fear, and
was at defiance with their Romish trash, desiring rather with hard
fare and evil lodging to be abroad, than to be at home in her
house, and among the tents of the ungodly: her husband also, being
a man living in the fear of God, and for the testimony of his
conscience being also hunted, by force of the law was constrained
to avoid his house, and got into a crayer with an honest man,
serving as a sailor, a faculty not of him before frequented, nor
he a man nimble for that trade, because God had given him an
impediment by reason of a stumped foot, unfit to climb to top and
yard; yet so it pleased God to enable him with his strength, that
he was strong and lusty to do good service, as they can well
witness that were of his company.

     The said Agnes Wardall chanced on a day to come home to see
her poor house and children, which was under the guiding of a
young maid and being espied, news was borne to Dr. Argentine, who
having knowledge thereof, as is aforesaid, went speedily unto the
apothecary, the constable aforesaid, and informed him what a
notable cure was to be wrought on Wardall's wife, in the
apprehending of her; which was more like to speed than miss, had
not the mighty providence of God wrought contrary to their
expectation.

     This being known to the constable, the watch was charged
speedily, and each company sent to his place. And Argentine and
Butler took unto them a good number, and forth they go unto the
house of this poor woman, to lay hands upon her, and beset the
house on the foreside and backside, lying open in the fields; and
other some were sent to the house of his mother, which was not far
from his house. This done, one knocked at the street door, where
Argentine and Butler were, with one of their weapons, and no
answer was made; the second time somewhat harder, but had no
answer. In the mean time they, fearing that some conveyance was
made, knocked a third time more hard than before.

     There was not far from the door where they knocked, a certain
day-window, where one might look out and speak; and so at the
third knocking a woman who at that time was tenant to R. Wardall's
mother, and had but two nights before lien in the house, speaking
out hard by their ears, asked who was there?

     "Ah, sirrah! "quoth Argentine, "are you so nigh and will not
speak? How fortuned it that ye spake not at the first, being so
nigh?" "How fortuned it?" quoth the woman. "Marry I shall tell
you: I am but a stranger here, and I have heard say that there be
spirits walking here about, which if a man do answer at the first
call or second, he stands in great danger, and I was never so
afraid of my life." At this her answer they laughed, and commanded
her to open the door in the queen's name, for they were the
queen's watch.

     Agnes Wardall, being at that time in bed in an inner chamber,
having her maid with her, and her two children, she being at that
time very heavy asleep, heard not the knocking. Her maid, hearing
at the second knock, called and shogged her dame, and with much
ado awaked her, and said, "The watch is at the door." "What? thou
liest," said she. "Yes, truly," said the maid, "and hath knocked
twice." With that she arose with all speed, and put on her clothes
very slightly, and took with her a buckram apron, which afterward
she cast on her head, when she was fain to creep in a ditch with
nettles; and so passed down into a parlour, wherein stood a
cupboard with a fair press, into the which the maid did lock her.
And immediately the maid went up to a chamber which was hard by
the street, where she might see and speak to the watch, and said,
"Who is there?" Then they bade her open the door; and she said,
"We have no candle." And they said, "Open the door, or we will lay
it on the floor." With that she came down and opened the door.
Then asked they the maid, "Who is within?" And she said, "None but
a woman that dwelleth with us, and two children." Then said they,
"Where is thy dame?" "Truly," said she, "I cannot tell; she is not
within." "She was here in the evening," said they. "Yea," said the
maid, "but she went forth I know not whither!" Notwithstanding
they charged her that she knew where she was, which she denied.
Then got they a candle light at one of the neighbour's houses, and
came in, and in the entry met the woman which had answered them at
the window, and said, she was afraid of spirits. Argentine,
looking upon her, clapped her on the back, and said, "Thou art not
the woman whom we seek for."

     So entered they the house, and searched a parlour next the
street, where the woman lay which was his mother's tenant, and a
young child that sucked on her breast, and not only in the bed,
turning it down past all honest humanity, but also under the bed,
behind the painted clothes, and in the chimney, and up into the
chimney; and finding the bed hot, said, "Who lay here in the bed?"
The woman said, "I and the child." "And none else?" quoth they.
"No," said the woman. When they could find nothing there for their
purpose, from thence they went into an inner parlour, in the which
stood the cupboard wherein she was, and searched the parlour,
which was but a little one. And one of the company, laying his
hand on the cupboard, said, "This is a fair cupboard, she may be
here, for any thing that is done." "That is true," saith another
of them. Notwithstanding, they looked no further, but went from
that into the chamber aloft, wherein the said Agnes had lien with
her maid and children, with all other rooms and chambers.

     At length they came down into the yard, where they found a
horse tied at a pale, eating of shorn grass. Then asked they the
maid, "Whose horse is this?" She answered, "It is her horse
indeed, and she came in before night, and went abroad again, but I
know not whither." Then were they in good hope to.find their prey,
and bestirred them with speed, and went into an out-chamber that
was in the yard, in which was a boy in bed, of twelve or fourteen
years old. And being in his dead sleep, they suddenly awaked him
and examined him for his dame; who answered he knew not where she
was; and unto that stood firmly, although their threats were
vehement, not only to the poor silly boy, but also to the good,
simple, plain maid. Then caused they him to arise and dress him,
and sent both maid and boy up to the cage, where they put the
maid, but kept the boy among their trusty soldiers, so that one of
them should not speak with another.

     Now while some were on the Corn Hill, and other some were
searching the neighbours' houses and back-sides, the wife of
Wardall being in the press fast locked up, and almost smothered
for want of breath, desired the woman, her mother's tenant, when
she heard her in the parlour, to let her out. She asked her where
the keys were; who answered they were in a hamper; which she
found, and essayed to unlock the press, and of a long time could
not. Then desired she her to break it open; "for," said she, "I
had rather fall into their hands, than to kill myself." Then went
she to her mother's tenant, and sought for her husband's hammer
and chisel, to break it open, but could not find it, nor any thing
else to break it open withal, and came again, and told her she
could find nothing to break it open with.

     Then said she, "Essay again to open it, for I trust God will
give you power to open it." And being within in much extremity,
she heartily prayed unto God, who heard her prayer and helped her;
for, at the first essay and turn of the key, it opened easily.
When she came out, she looked as pale and as bleak as one that
were laid out dead by the wall, and as she herself looked
afterward when she was dead, as the same woman reported, which
then let her out, and was also at her death long after in the
queen's Majesty's reign that now is; and all on a vehement sweat
was she, like drops of rain.

     Then went she out into the back-side, where was a pale
towards the fields for the defence of the garden, wherein was one
or two loose pales, by the which both she and her husband had
divers times used to come and go in and out; so went she out into
the fields. And passing one little field, and over a stile,
shrouded herself in a low ditch with nettles, and covered her head
with the buckram apron aforementioned; and so crept low, and lay
in the ditch. After long search, when they could not find her in
the town, certain of the watch returned again to the field's side;
among whom was one George Manning, with John Bate, the crier of
the same town, coming together. This Manning was a simple, honest,
plain man, but Bate a very enemy, and one that in Queen Mary's
time would have been a priest, as it was reported, but that he was
married.

     Manning, espying where she lay, gave a hem, and made a noise
with his bill, he being before Bate; at the which she lay still,
and at the last they departed to the street side to the constable.
All this time the maid was in the cage, and the boy with the
others of the watch, until perfect daylight. Then went they up,
and let out the maid, and sent her home, and the boy also; but
they made the maid believe they had found her dame, who answered,
"If ye have her, keep her fast."

     On the morrow, Manning sent her word to beware that she
should hide herself no more so near.

     Thus by the might and power of God was his faithful servant
delivered from their cruelty, and they known to be his
adversaries, not only at that time, but divers times after and
before. Notwithstanding, the said Argentine, at his first coming
to Ipswich, came in a serving-man's coat. And then, being in the
days of King Henry the Eighth, he would accustomably use the
reading of lectures himself; in the which he was well commended at
that time: after, obtained the office of usher of the free grammar
school, and the master being dead, got to be master himself; and
being married to a very honest woman, remained there the days of
King Edward. And when God took him from us for our just-deserved
plague, and Queen Mary came to her reign, none more hot in all
papistry and superstition than he, painting the posts of the town
with Vivat Regina Maria, and in every corner.

     Furthermore, after the death of his wife, (which was an
honest woman,) he was made a priest, taking upon him divers times
to preach (but never without his white minever-hood) such doctrine
as was shameful to hear, saying mass, and carrying about the pix
in high processions. Furthermore, leading the boy St. Nicholas
with his minever-hood about the streets, for apples and belly-
cheer. And whoso would not receive him, he made them heretics, and
such also as would not give his faggot to the bonfire for Queen
Mary's child. And thus continued he at Ipswich the most part of
Queen Mary's days, molesting their good men, some for not going to
the church, some for not being confessed, some for not receiving,
&c., till at length, toward the end of Queen Mary, he came to
London, and in this queen's time began to show himself again a
perfect protestant. And thus much of Argentine.

The trouble of Peter Moon and his wife, and of other godly
Protestants, at Bishop Hopton's visitation in Ipswich.

     In the year of our Lord God 1556, the scene or visitation
being kept before Whitsuntide in the town of Ipswich in Suffolk,
by Dr. Hopton, being then bishop of Norwich, and Miles Dunning,
being then his chancellor, divers sundry godly protestants,
through the accusation of evil men, were sore troubled and
presented before him: among whom were accused one Peter Moon, a
tailor, and Anne his wife, for their disobedience to the law, in
not showing their readiness to come to the church, and to be
partakers of such Romish observances as at that time were used.
And first the said Peter Moon was commanded to come before the
bishop, where he was examined of three sundry articles, to wit,
First, whether the pope were supreme head; secondly, whether King
Philip and Queen Mary were right inheritors to the crown; and 
thirdly, whether in the sacrament of the altar was the very body
of Christ substantially and really there present.

     Unto the which the said Peter, being timorous and weak,
fearing more the face of man than the heavy wrath of God,
affirmed, and in manner granted unto, their demands. Whereupon the
bishop being in good hope, that although he had not come to the
church, nor received the sacrament of the altar, nor been ready to
do his duty as the law had commanded; yet there showing his mind,
said, that he liked well the man: "for such as have been," said
he, "earnest in evil things, will also be earnest in that that is
good and godly, if once they be won."

     Thus as this spiritual father was commending his carnal
child, and rather preferring him to hell-fire, than unto the
sincere word and commandments of God, it chanced amongst many
others in the chamber, was one of the portmen of the same town,
named Smart, an earnest member of their Romish law, doing of a
very good conscience that he did, who, after the death of Queen
Mary, lived not many years, but rendered his life in godly
repentance, protesting that if God should suffer him to live, he
would never be the man he had been before, what laws soever should
come again: so that before the time of his sickness he,
frequenting earnestly the sermons in the same town, made by divers
godly learned men, would weep as it had been a child, being
notwithstanding of courage as stout a man as any was in Ipswich.
Such is the marvellous mercy of God in calling to his kingdom
whom, and when, he pleaseth.

     "This portman aforesaid, perceiving the bishop thus, as it
were, at an end with the said Moon, and so he like to be
discharged, said unto the bishop, "My Lord, indeed I have good
hope in the man, and that he will he conformable; but, my Lord, he
hath a perilous woman to his wife. For I will tell you, my Lord,
she never came to church yet, since the queen's reign, except it
were at evensong, or when she was churched. And not then until
mass were done. Wherefore your good Lordship might do a good deed
to cause her to come before you, and to see if you could do any
good. And therefore I beseech your good Lordship to command him to
pray her to come before your Lordship."

     At the which words Moon was somewhat stirred, in that he
said, "Command him to pray her to come before your Lordship:" and
he said unto him, "Under my Lord's correction I speak, I am as
able to command her to come before my Lord, as ye are to command
the worst boy in your house." "Yea, my Lord," said the other, "I
cry your Lordship mercy: I have informed your Lordship with an
untruth, if this be so. But if he be so able as he saith, he might
have commanded her to have come to church in all this time, if it
had pleased him." "Well," said the bishop, "look you come before
me at afternoon, and bring your wife with you; I will talk with
her."

     As my Lord's dinner at that time was serving up, Moon
departed, and tarried not to take part thereof, having such a hard
breakfast given him before to digest. At afternoon Moon delayed
and waited his time, bethinking when he might most conveniently
come, especially when his accuser and his wife's should not have
been there. And according to the commandment came with his wife;
which was not so secretly done, but his accuser had knowledge
thereof, and came with all expedition, in such post speed that in
manner he was windless, entering into the bishop's chamber.

     The bishop, hearing that Moon and his wife were come, called
for them, and said to Moon, "Is this your wife, Moon?" "Yea, my
Lord," said he. "O good Lord! "said the bishop, "how a man may be
deceived in a woman! I promise you a man would take her for as
honest a woman, by all outward appearance, as can be." "Why, my
Lord," said Moon's wife, "I trust there is none that can charge me
with any dishonesty, as concerning my body: I defy all the world
in that respect."

     "Nay," quoth the bishop, "I mean not as concerning the
dishonesty of thy body: but thou hadst been better to have given
the use of thy body unto twenty sundry men, than to do as thou
hast done. For thou hast done as much as in thee lieth, to pluck
the king and the queen's Majesties out of their royal seats
through thy disobedience, in showing thyself an open enemy unto
God's laws, and their proceedings."

     Then began the bishop to examine the said Moon again, with
the aforesaid articles, and his wife also. And she, hearing her
husband relent, did also affirm the same, which turned unto either
of them to no small trouble of mind afterward; but yet neither
were they like thus to escape, but that in the mean time Dunning,
the bishop's chancellor, came up in great haste, and brought news
to the bishop, that there were such a number of heretics come, of
which some came from Boxford, some from Lavenham, and about from
the cloth country, that it would make a man out of his wits to
hear them: "and there are among them both heretics and
Anabaptists," said he. And thus Dr. Dunning, with his blustering
words interrupting Moon's examination, went down again as the
devil had driven him, to keep his stir among them, and to take
order what should be done with them.

     The bishop beginning to bewail the state of the country, in
that it was so infected with such a number of heretics, and
rehearsing partly their opinions to those that were at that time
in the chamber, Moon's wife had a young child, which she herself
nursed, and the child being brought into the yard under the
bishop's chamber, cried, so that she heard it, and then said, "My
Lord, I trust ye have done with me: my child crieth beneath; I
must go give my child suck;" with such-like words. And the bishop
being (as it were) out of mind to talk with them any more, said,
"Go your way, I will talk with you in the morning; look ye be here
again in the morning." With this they both departed.

     And beneath in the stone-hall of the same house, the
chancellor Dunning being very busy about his bloody business,
espied Moon and his wife coming, and must needs pass by the place
where he stood, and said, "Nay, soft: I must talk with you both,
for ye are as evil as any that are here to-day." To whom Moon's
wife answered, "My Lord hath had us in examination, and therefore
ye shall have nought to do with us." "Nay," quoth he, "ye shall
not so escape, I must talk with you also." Unto whom Moon
answered, "In the presence of the more, the less hath no power: my
Lord hath taken order with us, and therefore we are as his
Lordship hath appointed, and must repair before him again to-
morrow." At the which he let them go, although he was earnestly
procured by the party above specified to have showed his quality,
which was nothing else but tyranny.

     So departed Moon and his wife without hurt of body: but
afterward, when they, with Peter the apostle, beheld the face of
Christ, they were sore wounded in their consciences, ashamed of
their doings, and also at the door of desperation: insomuch, that
when the said Moon came home to his house, and entering into a
parlour alone by himself, considering his estate, and seeing where
a sword of his did hang against a wall, he was earnestly allured
by the enemy Satan to have taken it down, and therewith to have
slain himself. But God, who casteth not away the penitent sinner
repenting his fall with heart, defended his unworthy servant from
that temptation, and hath (I trust) left him to the amendment of
life by the assistance of his Holy Spirit, and to make him one
among the elect that shall be saved.

     The morrow they both remained and kept house with no small
grief of conscience, waiting and looking with fear, when to be
sent for to the bishop, rather than offering their diligence to
keep the bishop's appointment. But God so wrought, that when the
time drew near that they feared calling forth, the bells rung for
the bishop's departure out of the town; for the which they were
not only glad, but also many a good heart in Ipswich rejoiced and
gave thanks to God. God for his mercy grant, that our sin never
deserve to provoke God's ire, that the like days come again! And
if it so do, God make them, with all other weaklings, strong and
worthy soldiers to encounter with the ghostly enemies, the world,
the flesh, and the devil; and boldly to stand to the confession of
Christ, and of his gospel, saying with the apostles, Whether it be
right in the sight of God, that we should obey you more than God,
judge ye.



350. KATHARINE CAWCHES, GUILLEMINE GILBERT, PEROTINE MASSEY, AND
AN INFANT, THE SON OF PEROTINE MASSEY.

A tragical, lamentable, and pitiful history, full of most cruel
and tyrannical murder, done by the pretended eatholics upon three
women and an infant; to wit, the mother, her two daughters, and
the child, in the isle of Guern-sey , for Christ's true religion,
July the 18th, the year of our Lord 1556.

     Amongst all and singular histories touched in this book
before, as there be many pitiful, divers lamentable, some horrible
and tragical; so is there none almost either in cruelty to be
compared, or so far off from all compassion and sense of humanity,
as this merciless fact of the papists, done in the isle of
Guernsey, upon three women and an infant, whose names be these as
follow:-- Katharine Cawches, the mother; Guillemine Gilbert, the
daughter; Pe-rotine Massey, the other daughter; an infant, the son
of Perotine.

     But before I cotne to the purpose of this story, it shall be
necessary for the better explaining of the matter, to begin first
with the circumstances where-upon the first original and occasion
did rise of this tragical cruelty: the case was this: --

     The seventeenth day of May, anno 1556, in the isle of
Guernsey, which is a member of England, in a town there called St.
Peter's Port, was a naughty woman named Vincent Gosset, who, being
evil disposed, went, the day aforesaid, to the house of one
Nicholas le Conronney, dwelling in the town of the said St.
Peter's Port, about ten of the clock at night; and there, taking
the key of the house, (lying under the door,) entered into a
chamber toward the street; where she, espying a cup of silver
within a cupboard, took it away, and so conveyed herself out of
the house again: who, immEdiately after this fact done, (whether
by counsel or by what occasion else I have not to say,) brought
the said cup to one Perotine Massey, an honest woman, dwelling in
the said town, desiring her to lend her sixpence upon the same.

     Perotine, seeing the cup or goblet, and suspecting (as truth
was) the same to be stolen, answered, that she would not take it:
yet nevertheless, having knowledge of the owner thereof, took it
to restore it again to whom it did appertain; and to the end she
should not carry it to another, gave her then presently sixpence.
Where moreover is to be noted, that Thomas Effart saith and
testifieth, that knowledge was given by the said Perotine to
Conronney touching the stealing of this piece, who eftsoons, upon
the misliking thereof, attached the said Vincent Gosset of the
trespass; who, being apprehended and examined upon the same,
immediately confessed the fact, desiring to have one sent with her
(which was Collas de Loutre) with sixpence to fetch again the
goblet, where it was; and so she did.

     The next day following, the king's officers being informed of
the premises by one Nicholas Cary, of the said town, constable,
assembled the justices there to inquire and examine further, as
well upon that fact of Vincent Gosset, as upon other griefs and
things there amiss. So that after declaration made by the officers
and constable before the justices, for that the said constable did
report to have found a certain vessel of pewter in the house of
the foresaid Perotine Massey, (who then dwelt with her mother
Katharine Cawches, and her sister Guillemine Gilbert,) the which
vessel did bear no mark; and especially for that there was a
pewter dish, whereof the name was scraped out; their bodies upon
the same were attached, and put in prison, and their movable goods
taken by inventory. Within a few days after these things thus done
and past, these three silly women, abiding thus in durance in the
castle, made their supplication to the justices to have justice
ministered unto them, viz., If they had offended the law, then to
let them have the law; if not, beseeching to grant them the
benefit of subjects. Which supplication put up, thereupon they
were appointed to come to their answer the fith day of June, in
the year aforesaid: upon which day; after strait examining of the 
matter, and the honest answering of the cause by the said good
women, at the last they submitted themselves to the report of
their neighbours, that they were no thieves, nor evil-disposed
persons, but lived truly and honestly, as became Christian women
to do, the false and untrue report of their accusers
notwithstanding.

     So the cause being thus debated, after the inquiry made by
the king's officers, they were found by the said neighbours not
guilty of that they were charged with, but had lived always as
honest women among them; saving only that to the commandments of
holy chuh they had not been obedient, &c. Upon this trial and
verdict of their neighbours, it was in fine adjudged, first, that
the said Vincent Gosset, being attainted of felony and condemned
for the same, should be whipped, and after, her ear being nailed
to the pillory, should so be banished out of the isle without
further punishment. And as touching the other three women, the
mother with her two daughters, for their not coming to the church
they were returned prisoners again into the castle the first of
July.

     And thus far concerning the true discourse of this matter,
with all the circumstances and appurtenances of the same in every
point as the case stood, according to the faithful tenor and
testimony of the Guernsey men, written with their own hands both
in the French and English tongue wherein you see what false
surmised matter was pretended against these women, and nothing
proved; and how by the attestation of their neighbours they were
fully cleared of the fact, and should by the temporal court have
been dismissed, had not the spiritual clergymen, picking matter of
religion against them, exercised such extremity in persecuting
these miserable prisoners, that in no case they should escape
their bloody hands, till at length they had brought them (as you
shall hear) to their final end. For after the time of this
declaration above mentioned made by the neighbours, whereby they
were purged of all other things, and being then known of their not
coming to the church, the bailiff, the lieutenant, and the jurats,
thinking the matter not to pertain to them, but to the clergy,
forthwith wrote their letters or mandate under their signets to
the dean, whose name was Jaques Amy, and to the curates of the
said isle: the contents whereof here follow.

     "Master Dean and justices in your court and jurisdiction,
after all amiable recommendations, pleaseth you to know that we
are informed by the depositions of certain honest men, passed
before us in manner of an inquiry; in the which inquiry Katharine
Cawches and her two daughters have submitted themselves in a
certain matter criminal: wherein we be informed that they have
been disobedient to the commandments and ordinances of the church,
in contemning and forsaking the mass and the ordinances of the
same, against the will and commandment of our sovereign lord the
king and the queen. Whereof we send you the said matter, forasmuch
as the matter is spiritual, to the end you may proceed therein
after your good discretions, and as briefly as you possibly can,
and also for that it pertained to your office; recommending yo to
God, the which give you grace to do.that which pertaineth to right
and justice.-- Written the first day of the month of July, in the
year of our Lord 1556.

     After these letters and information thus addressed to Jaques
Amy, dean, and to others of the clergy, the said women were again
convented before the justice aforesaid with his assistants: in the
presence of whom they, being examined of their faith concerning
the ordinances of the Romish church, made their answer that they
would obey and keep the ordinances of the king and queen, and the
commandments of the church, notwithstanding that they had said and
done the contrary in the time of King Edward the Sixth, in showing
obedience to his ordinances and commandments before. After which
answer taken, they were returned again to prison, until the others
had an answer of their letter from the dean and his complices.
During which time, the dean and curates gave their information
touching the said women, and delivered the same to the bailiff and
jurats, condemning and reputing them for heretics, the women
neither hearing of any information, neither yet being ever
examined at any time before of their faith and religion.
Whereupon, when the said bailiff and jurats understood that the
said dean and curates had not examined the women of their faith,
they would not sit in judgment on that day, but ordained the women
to come first before the dean and curates to be ex-amined of their
faith. And so the officers, at the commandment of the justices,
did fetch and present them before the said dean and curates. The
which being accomplished and done, they were examined apart
severally one from another: after which examination, they
incontinently were returned again into prison.

     Then the fourteenth day of the said month of July, in the
year aforesaid, after the examination above specified before
Helier Gosselin, bailiff, in the presence of Richard Devicke,
Pierre Martin, Nicholas Cary, John Blundel, Nicholas de Lisle,
John le Marchant, John le Fevre, Pierre Bonamy, Nicholas Martin,
John de la March, jurats; Sir Jaques Amy, dean, and the curates,
did deliver before the justice, under the seal of the dean and
under the signs of the curates, a certain act and sentence, the
sum whereof was, that Katharine Cawches and her two daughters were
found heretics, and such they reputed them, and have delivered
them to justice, to do execution according to the sentence.

     When this was done, commandment was given to the king's
officers to go to the castle to fetch the said women, to hear the
sentence against them in the presence aforesaid. And they,
appearing before them, said in the ears of all the auditory, that
they would see their accusers, and know them that have deposed 
against them, because they might make answers to their sayings and
personages, and to have their libel accordingly; for they knew not
that they had offended the Majesties of the king and queen, nor of
the church, but entirely would obey, serve, and keep the
ordinances of the king and queen, and of the church, as all good
and true subjects are bound to do. And for any breach of the king
and queen's laws that they had done, they required justice. All
which their reasons and allegations notwithstanding, the said poor
women were condemned, and adjudged to be burnt, until they were
consumed unto ashes, according to a sentence given by Helier
Gosselin, bailiff: of the which sentence the tenor hereafter
followeth.

     "The seventeenth, or some others think the twenty-seventh,
day of the month of July, 1556, Helier Gosselin, bailiff, ill the
presence of Richard Devicke, Pierre Martin, Nicholas Cary, John
Blundel, Nicholas de Lisle, John le Marchant, John le Fevre,
Pierre Bonamy, Nicholas Martin, and John de la March, jurats:
Katharine Cawches, Perotine Massey, Guillernine Gilbert, (the said
Perotine and Guillemine, daughters to the said Katharine,) are all
condemned and judged this day to be burned, until they be consumed
to ashes, in the place accustomed, with the confiscation of all
their goods, movables, and heritages, to be in the hands of the
king and queen's Majesties, according and after the effect of a
sentence delivered in justice by Master Dean and the curates, the
thirteenth day of the month of July, in the year aforesaid, in the
which they have been approved heretics."

     After which sentence pronounced, the said women did appeal
unto the king and queen, and their honourable council, saying,
that against reason and right they were condemned, and for that
cause they made their appeal; notwithstanding, they could not be
heard, but were delivered by the said bailiff to the king and
queen's officers, to see the execution done on them according to
the said sentence.

     The time then being come, when these three good servants and
holy saints of God, the innocent mother with her two daughters,
should suffer, in the place where they should consummate their
martyrdom were three stakes set up. At the middle post was the
mother, the eldest daughter on the right hand, the youngest on the
other. They were first strangled, but the rope brake before they
were dead, and so the poor women fell in the fire. Perotine, who
was then great with child, did fall on her side, where happened a
rueful sight, not only to the eyes of all that there stood, but
also to the ears of all true-hearted Christians that shall read
this history. For as the belly of the woman burst asunder by the
vehemence of the flame, the infant, being a fair man-child, fell
into the fire, and eftsoons being taken out of the fire by one W.
House, was laid upon the grass. Then was the child had to the
provost, and from him to the bailiff, who gave censure that it
should be carried back again, and cast into the fire. And so the
infant, baptized in his own blood, to fill up the number of God's
innocent saints, was both born and died a martyr, leaving behind
to the world, which it never saw, a spectacle wherein the whole
world may see the Herodin cruelty of this gracelesmeeoutation of
catholic tormentors.
Illustration: The Three Guernsey Women at the Stake

Now forasmuch as this story percase, for the horrible strangeness
of the fact, will be hardly believed of some, but rather thought
to be forged, or else more amplified of me than truth will bear me
out, therefore to discharge my credit herein, I have not onlt
foretold thee a little before, how I received this story by the
faithful relation both in the French and English, of them which
were there present witnesses and lookers upon; but also have
hereto annexed the true supplication of the said inhabitants of
Guernsey, and of the brother to the mother of the said two
sisters, complaining to the queen and her commissioners concerning
the horribleness of the act; which supplication, for the more
evidence, hereunder followeth to be seen.

"To the right honourable, and the queen's Highness's most gracious
commissioners, for the hearing and determining of matters of
religion and causes ecclesiastical.

     "Most lamentably and woefully complaining, showeth unto your
gracious and honourable Lordships your poor and humble orator
Matthew Cawches, of the isle of Guernsey, that whereas Jaques Amy,
clerk, dean of the isle aforesaid, assisted by the curates there,
against all order, law, and reason, by colour of a sentence of
heresy pronounced against Katharine Cawches, the sister of your
Honours' said supplicant, and Perotine and Guillemine her two
daughters, did cause the said Katharine, being a poor widow, and
her said two daughters, most cruelly to be burnea; although
neither the said persons, nor any of them, did hold, maintain, or
defend any thing directly against the ecclesiastical laws then in
place, under the reign of the late Queen Mary, but in all things
submitted themselves obediently to the laws then in force: and yet
the cruelty of the said dean and his accomplices, in perpetrating
such murder as aforesaid, raged so far, that whereas, whilst the
said persons did consume with violent fire, the womb of the said
Perotine being burned, there did issue from her a goodly man-
child, which by the officers was taken up and handled, and after,
in a most despiteful manner, thrown into the fire, and there also
with the silly mother most cruelly burnt. In tender consideration
whereof, and forasmuch as this bloody murder was not in due order
of any law, or in any manner according to justice, but of mere
malicious hatred, as the true copy of the whole proceedings in
this matter, by the said dean and his accomplices, here ready to
be showed to your Honours, will make very plain and manifest: may
it therefore please your good and gracious Lordships, of the zeal
that you bear to justice, and for our Lord Jesus Christ's sake, to
have due consideration in justice of such horrible murder, so
cruelly committed as aforesaid, according to the right demerit
thereof. And may it please your honourable Lordships to order and
decree also, that all the goods of all the said parties, by
pretence aforesaid wrongfully taken as confiscate, may be
delivered to your said poor beseecher, to whom of right they do
belong. And your Honours' said suppliant will daily pray to God
for your long preservation, to his glory, and your everlasting
health."

     This supplication being presented in manner aforesaid to the
queen's honourable commissioners in the year 1562, such order
therein was taken, that the matter being returned again down to
the said country, further to be examined, the dean thereupon was
committed to prison, and dispossessed of all his livings. So that
in conclusion, both he, and all other partakers of that bloody
murder, whether of conscience, or for fear of the law, were driven
not long after to acknowledge their trespass, and to submit
themselves to the queen's pardon.

A defence of this Guernsey story against Master Harding.

     And thus have you the true narration of this history,
discoursed without corrupting or falsifying any part or sentence
thereof; no less faithfully of my part reported, than I received
of them, who, dwelling in the same isle, and being present the
same time, were best acquainted with the matter, and have given
sufficient evidence, not only to me, but also to the queen's
Highness's commissioners, concerning the same, as both by the
letter of the bailiff, by the sentence of the dean, by the
supplication of the plaintiff, and submission of the parties, and
likewise by the queen's pardon granted unto then), may well
appear.

     By all which proofs and circumstances thus debated, it
remaineth manifest for all men to perceive, what cruelty and wrong
were wrought against these poor women above specified, and no less
matter offered, in a case so unjust, justly to expostulate, or
rather to wonder at the hard hearts of these men, but especially
of the catholic clergy of Guernsey, who, professing the gospel of
peace and charity, should after the example of Christ walk in the
steps of meekness and mercy, and yet, contrary not only to all
Christian charity and mansuetude, but also against all order of
equity or humanity, were so extreme and rigorous to condemn them
to the burning fire, under the pretended colour of heresy; who, if
they had been heretics indeed, yet mercy would have corrected the
error, and saved life; equity would have considered man's weak
fragility; at least true justice would have heard both the parties
advisedly, and also substantially have surveyed the cause, and not
have rashed out the sentence of death so hastily as they did: yea,
and though they had been heretics indeed, yet true Christian
charity would have stretched further, and at least have given them
leisure and respite of time to reclaim themselves. But now what is
here to be said, they being no heretics at all, as neither it
could then, nor yet can, be proved? For if King Edward's religion
(which was objected to them) were heresy, yet were they then no
heretics, when they revoked the same; and if Queen Mary's religion
were heresy, then were they much more heretics themselves, which
condemned them of heresy.

     But, most of all, we have herein to wonder at Master
Harding,who in his late Rejoinder,written against the bishop of
Salisbury, notwithstanding all these evidences and demonstrations
so certain and manifestly appearing, yet goeth about first to deny
the story, terming it to be a fable; and afterward, being forced
to fly, a statu inficiali, to admit the story, he removeth ad
translationem criminis; and there, seeking by all means to clear
the clergy from the spot of cruelty, transferreth the whole blame
only upon the women that suffered; but principally upon poor
Perotine, whom he specially charged with two capital crimes; to
wit, whoredom and murder.

     And first, touching his accusation of whoredom, let us hear
how he proveth this matter: "because," he saith, "by story it is
granted, that she was with child; and yet the historiographer doth
not declare (neither durst for shame) who was her husband, or
father to the child," &c. As though that historiographers, being
occupied in setting forth the persecution of God's people
suffering death for religion and doctrine of Christ, were bound,
or had nothing else to do but to play the sumner, and to bring
forth who were husbands to their wives, and fathers to their
children; which new-found law of history, being never required
before, nor observed of any story writers, if Master Harding now
shall exact of me, first let him begin with himself, and show us
(as wise as he is) who was his own father, if he can. And yet I
think not contrary, but his mother was an honest woman. And no
less also do I think of this Perotine aforesaid; whereof more
shall be said (God willing) hereafter.

     But in the mean time here cometh in the cavilling objection
of Master Harding, who beareth the reader in hand, as though for 
shame I durst not, or of purpose would not, express it, &c. My
answer whereunto is this: First, to express every minute of matter
in every story occurrent, what story writer in all the world is
able to perform it? Secondly, although it might be done, what
reasonable reader would require it? Thirdly, albeit some curious
readers would so require, yet I suppose it neither requisite, nor
convenient to be observed. And, fourthly, what if it were not
remembered of the author? what if it were to him not known? what
if it were of purpose omitted, as a matter not material to the
purpose? Many other causes besides might occur, which the reader
knoweth not of. And shall it then by and by be imputed to shame
and blame, whatsoever in every narration is not expressed? or doth
Master Harding himself, in all his sermons, never pretermit any
thing that conveniently might be inferred? Who was the husband of
this Perotine, the historiographer hath not expressed, I grant:
and what thereof? Ergo, thereupon concludeth he, that for shame I
durst not. Nay, I may marvel rather, that he durst for shame utter
such untidy arguments, or so asseverantly pronounce of another
man's mind and purpose, which is as privy to him, as then it was
to me unknown, what was her husband's name. And though it had been
known, what was that material in the story to be uttered? or what
had it relieved the cruel parts of them, which burned both the
mother and infant together, though the infant's father had been
expressed? And how then did I for shame conceal that which was not
in my knowledge at that time (if I would) to express, nor in my
suspicion to misdeem?

     Nevertheless, if he be so greatly desirous (as he pretendeth)
to know of me, who was this infant's father, I will not stick with
Master Harding, although I cannot swear for the matter, yet to
take so much pain for his pleasure, to go as near as I may. For
precisely and determinately to point out the right father, either
of this, or any child, I trow, neither will Master Harding require
it of me, neither is he able peradventure himself, being asked, to
demonstrate his own. And yet, as much as I may, to satisfy his
dainty desire herein, and partly to help the innocency of the
woman, touching this demand, Who should be the infant's father?
who, say I, but his own mother's husband? the name of which
husband was David Jores, a minister, and married to the said
Perotine in King Edward's time, in the church of our Lady's-castle
parish at Guernsey; the party which married them being called
Master Noel Regnet, a Frenchman, and yet alive, witness hereunto,
and now dwelling in London, in St. Martin's-le-grand.

     Thus then, after my knowledge, I have showed forth, for
Master Harding's pleasure, the right husband of this Perotine, and
what was his name, who was also alive, his wife being great with
child, and partaker of the persecution of the same time, and a
schoolmaster afterward in Normandy, &c. Now, if Master Harding can
take any such advantage hereof to disprove that I have said, or be
so privy to the begetting of this child, that he can prove the
said David Jores, which was the right husband to this wife, not to
be the right father to this infant, let him show herein his
cunning by what mighty demonstrations he can induce us to deem the
contrary; and as I shall see his reason, I shall shape him an
answer in such sort (I trust) that he will perceive, that
whoredom, wheresoever I may know it, shall find no bolstering by
me -- I wish it might find as little amongst the chaste catholics
of Master Harding's church.

     From this I proceed now to the second part of his infamous
accusation, wherein he chargeth her of murder. A strange case,
that she which was murdered herself, with her child, and died
before him, should yet be accused to murder the child. Murder
doubtless is a horrible iniquity in any person; but the mother to
be murderer of her own infant, it is a double abomination, and 
more than a monster; so far disagreeing Om all nature, that it is
not lightly to be surmised of any, without vehement causes of
manifest probation.

     Wherefore, to try out this matter more thoroughly, touching
this murdering mother, let us see, first, what hand did she lay
upon the child? None. What weapon had she? None. Did she then
drown it, or cast it in some pond, as we read of the strumpets at
Rome, whose children's heads were taken up in Pope Gregory's moat
by hundreds, what time priests began first to be restrained of a
lawful wedlock -- witness the epistle of Volusianus?
Illustration: The Bones of Infants found in a Wall in Lenton Abbey

     Or else did she throw it by the walls into some pHvate
corner, as I am credibly certified, that in the eighth year of
Queen Elizabeth, certain scalps and other young infants' bones
were found and taken out with a stick in the hole of a stone wall,
in Lenton Abbey, by certain gentlemen within the county of
Nottingham, (James Barusse, Richard Loveit, and W. Lovelace,)
walking in the prior's chamber; witness the said W. Lovelace, with
others which saw the bones aforesaid? Or otherwise did she take
any hurtful drink to impotionate the child within her, as commonly
it is reported few nunneries to have been in England, wherein such
a tree hath not been growing within their ground, meet for
practising of such a purpose? Neither so nor so. What then? did
she purposely and wittingly thrust herself in jeopardy, to the
destruction of her child, when she needed not, as Pope Joan, when
she might have kept her bed, would needs adventure forth in
procession, where both she herself and her infant perished in the
open street?

     Well then, thus much by this hitherto alleged and granted, we
have gotten this woman here to be accused of murdering her child,
which neither laid hand upon it, nor used weapon against it;
neither used any other practice in drowning, hanging, breaking,
burying, poisoning, or any other wilful means, whereby to destroy
it. And how then? by what manner of way was this woman a murderer
of her young babe? Forsooth, saith Master Harding, "When she was
accused and condemned to be burned, she did not claim the benefit
of her condition; whereby the life both of herself for the time
might have been delayed, and the child preserved,"

     Whether she did or no, I have not perfectly to say; no more,
I ween, hath Master Harding. Howbeit this is certain, and by
witness known, that she uttered no less to her ghostly father in
confession. And what if she had opened the same to the judges?
"They would," saith he, "have spared her life for the time, and so
the innocent had been preserved." And how is Master Harding sure
of this, more than was the life spared of the young lady, and
mistress sometime of Master Harding, who suffered, not
withstanding she was reported of some to be with child?

     "Because the law," saith he, "is beneficial to women in her
case, claiming the benefit thereof." The law so giveth, I grant.
But it followeth not therefore, whatsoever the law giveth or
prescribeth, the same to be put by and by in execution: but many
times the law goeth as it pleaseth them which have the handling of
the law. As for example: the law willeth none to be condemned by
sentence of death for heresy, which the first time revoke their
opinion, and yet contrary to this law they condemned her
unlawfully. Again, the like law prescribeth none to be executed
for heresy, before the writ be sent down de comburendo; and yet
contrary to this law, without any such writ, (as far as I yet
understand,) they burned her most cruelly. And what law then was
here to be looked for of these men, who in their doings herein
seemed neither to observe law, nor to regard honesty, nor much to
pass for charity? And albeit she had claimed never so much the
privilege of the law, what had that availed with those men, whose
hunting altogether (as by their own proceedings may appear)
seemeth to be for the household goods of these women, which after
death immediately they encroached into their own hands.

     But be it admitted, that neither she demanded this benefit of
the law, nor that the judges would ever have denied her, if she
had so done; yet it had been the part of a grave accuser, before
he had been descended into such a railing action of murder against
a poor woman now dead and gone, first to have advised wisely with
himself, whether it might be, that she had no such intelligence
what benefit the law would have given, in case it had been
required. For not unlike it is, and well may be thought rather yea
than no, that the simple woman, brought up all her life long in
her mother's house in an obscure island, and in such an out-corner
of the realm, far off from the court, and practice of English
laws, never heard before of any such benefit of the law; and
therefore upon mere simplicity, and for lack of skill, required it
not, because she knew not what to require. Peradventure also her
senses might be so astonied with the greatness and suddenness of
the fear, that it was out of her remembrance. Certes, it had been
the duty of the judges, which knew the law, and, having of the
woman before them, could not be ignorant of her case, to have
questioned with her hereof, and to have holpen her simplicity in
that behalf. Or at least, if they had disdained, yet it had been
the priest's part, who was her ghostly father, and made privy
thereunto, either to have instructed her, or to have stayed the
execution of her death for safeguard of the child.

     But all this denieth Master Harding, and to aggravate the
matter, inferreth that she, not of any simple unskilfulness of the
law, "but only of mere wilfulness, for avoiding of worldly shame,
concealed her own turpitude, and so became a murderer of her
babe," &c. These be the words of Master Harding, written by him
not of any sure ground, but only upon his catholic conjecture; for
other demonstration certainly to prove this true, he bringeth
none. Wherefore to answer conjecture by conjecture, thus I reply
to him again: that in case she had been asked the question of the
judges and inquisitors, whether she had been with child, and then
had denied the same; or else if she by any other colourable means
had cloaked her being with child, whereby it should not appear,
this accuser might have some probable advantage against the woman.
Now, as she was never demanded of their parts any such question,
nor did ever deny any such matter; so, to answer this man with as
good probability, I hold that in case they had required that
matter of her, she would never have denied it. And therefore
whereas she is accused for her not uttering of her being with
child; why may she not, by as good reason again, be defended for
not denying the same?

     "But she should have uttered it," saith he. It had been well
done, say I; and I would she had: but yet that is not the question
between him and me, what she should have done, but why she did it
not. Master Harding, wandering in his blind surmises, fantasieth
the cause only to be, "for hiding her dishonesty, and for that she
would not shame the gospel." So that in summa, to this effect
tendeth all his accusation.

     Perotine, being with child at her condemnation, did not show
it to the judges.

     Ergo, She did it to conceal her turpitude, and because she
would not shame the gospel.

     But here this accuser must understand, if he have not forgot
his logic, that such arguments which do truly hold a signis, do
always presuppose, that the signs which go before the things
signified, must be necessary, perpetual, and firm, as is between
causes natural and their effects. Otherwise, if the signs be
doubtful, voluntary, or accidental, there is no firm consequent
can proceed thereof.

     Now, if the said accuser should be put to his proof, how to
justify this his sequel to be true by evident demonstration, that
she did it only for covering her dishonesty; I suppose verily he
should be found to say more than he is able to make good, and in
conclusion should be brought into the like case as were the
Pharisees, who, coming to accuse the adulteress before Christ,
went away mute, with as much shame out of the temple, as the woman
herself came in, having not one word to answer. For a man to
pronounce assuredly upon the secret cogitation and intent either
of man or woman, further than by utterance of speech is to him
signified, passeth his capacity, and is to be left only to Him,
who is scrutans corda et renes Deus.
 BUT forasmuch as Master Harding worketh (as I said) by sur-mises,
constru-ing every thing, to the worst, let us see what may be
surmised as much again to tlie contrary, concerning the quality of
this surmised murder; wherein divers things are to be considered,
as hereunder followeth.

     The first conjecture is this: that such manner of women,
which for worldly shame are disposed to murder their children,
have other ways to compass that wickedness, than by silence-
keeping. Now, as touching this Perotine going to be burned,
neither could this silence save her, if she would, from worldly
shame, neither is it to be thought any such intent ever to be in
her, to murder her child; as might well appear in her mother's
house, where if she might have continued her whole time out, she
intended no less but honestly to be brought to bed, and to nurse
up her child; neither caring for shame of the world, nor fearing
any slander to the gospel. Whereby may be argued, that no such
intent of murder was ever in her thought. For how is it like that
she, which had gone so long with child, almost to the full time of
her deliverance, and never thought nor wrought any hurt to the
infant all that while, should now, going to her own death, mind
more hurt to her child, than she did before, hoping herself to
live?

     Secondly, how knoweth Master Harding to the contrary, but
that she was known in the town to be with child, and went boldly
abroad without note of any shame, before the time she came in
trouble? Which being true, shame then could be no cause why she
could conceal her child more now, after her condemnation, than she
did before she was condemned.

     Thirdly, admit the case, it was not known before, what
advantage thereby should rise to her, being now appointed to die,
by concealing her being with child? "She should have eschewed,"
saith Master Harding, "the public shame and obloquy of the world,
in that none should have known her to be with child." First, what
shame was it for a married wife to be noted to be with child?
Again, what gain had that been to her, to avoid the shame and fame
of the world, whith had not to live in the world, being now
condemned to die?

     Fourthly, how is it likely that for shame she meant to
conceal that from the world, who both knew she should not live in
the world, and also suffer that kind of death whereby her child
could not be hidden from the sight of the world, though she had
gone about, herself, never so much to con-ceal it?

     Fifthly, how is it to be thought that any woman, going to
such a sharp punishment of fire to be consumed, would let for any
worldly shame to rescue her own life from so bitter torment, at
least so long as she might -- besides the safeguard also of her
child, if by any means she had known any remedy?

     Sixthly, forasmuch as Master Harding doth so heinously charge
her with the wilful murdering of her own natural child, let all
indifferent consciences this consider with themselves, what was
the cause that moved her so willingly to recant as she did, but
partly to save her own life, and especially the poor innocent?
Whereby it is manifest to be understood, what a motherly affection
she had to save her infant, if the fathers of the spiritualty had
not been so cruel, against all order of law to cast both her and
her child away, all this her said recantation notwithstanding.

     Seventhly and lastly, when Master Harding hath inveighed all
that ever he can against this poor Perotine, yet is all the same
but a by-matter from this principal purpose pretended, supposing
thereby, through his depraving of her, to justify and excuse the
pope's holy clergy, which wrought her death. Which will not be;
for whatsoever her life was besides, yet forasmuch as the cause of
her death and condemnation was neither for theft, whoredom, nor
murder, but only and merely for religion, which deserved no death;
I therefore having in my story no further to deal, as I said
before, so do I say again, that the cause of her condemning was
wrongful, her death was cruel, the sight of the babe was rueful,
the proceeding of the judges was unlawful, the whole story is
pitiful, and of all this the priest and clergy were the authors
principal. All which being considered, and well expended, Master
Harding., I trust, may stand sufficiently contented. Or if he
think murder to be a thing which ought not (as it ought not
indeed) lightly to be passed over, let him then find out murder
where it is, and tell us truly, without affection of partiality,
where the true murder lieth; whether in the poor woman, which
together with her child was murdered, or in them which, without
all law and conscience, brought them both to death.

     Briefly, and finally, to conclude with this man; whatsoever
the woman was, she is now gone. To bite so bitterly against the
dead is little honesty. And though the accusation had in it some
truth, yet this accusation here needed not. Now the same being
false, it is too much unmerciful. At least, being doubtful and to
him unknown, charity would have judged the best. Humanity would
have spared the dead. And if he could not afford her his good
word, yet he might have left her cause unto the Lord, which shall
judge both her and him. To pray for the dead, he findeth in his
mass; but to back-bite the dead, he neither findeth in his mass,
matins, nor even-song. And no doubt but in his dirige and
commendations he commendeth many a one, less deserving to be
commended than this woman, let catholic affection be set aside.
And though the merits of her cause deserved not his commendations,
yet did she never deserve this at Master Harding's hand to give
her such a Kyrie eleison (as they say) after her departure.
Cruelty she suffered enough alive, though Master Harding had not
added this cruel invective to her former afflictions: wherein
notwithstanding he hurteth not her, but hurteth peradventure
himself; neither so much distaineth her honesty as he blemisheth
his own. It hath been the manner of learned men in time past, with
their defending oration ever to he more ready, than to accuse. And
if they did at any time accuse, yet never but enforced; neither
did they accuse any but such only as were alive, and that neither
but in such matters wherein either the commonwealth or themselves
were vehemently touched.

     Now if this grieve him so greatly, that in my story I have
termed her to be a martyr, let him consider the cause wherefore
she suffered, which was neither for felony, murder, nor whoredom,
but only for the religion in King Edward's time received; and when
he hath confuted that religion, I shall cross her out of the book
and fellowship of martyrs. In the mean time my exhortation shall
be this to Master Harding:

     First, that if he will needs become a writer in these so
furious and outrageous days of ours, he will season his vein of
writings with more mildness and charity, and not give such example
of railing to others.

     Secondly, that he will moderate his judging and condemming of
others with more equity and indifferency, and not to be so rash
and partial. For if she be to be accounted a murderer, which so
carefully went about by recantation to save both herself and her
child from the fire, what is to be said of them which condemned
her so cruelly, and caused both her and the infant to be burned,
notwithstanding that she, for safeguard of their lives, had (as I
said) recanted. And yet so partial is he, that in all this
invective, crying out so intemperately against the woman and the
child that were burned, he speaketh never a word of their
condemners and true murderers indeed.

     Thirdly, forasmuch as Master Harding is here in hand with
infanticide, and with a casting away young children's lives, I
would wish, that as he hath sifted the doings of this woman to the
uttermost, who was rather murdered than a murderer; so he would
with an indifferent eye look on the other side a little, upon them
of his own clergy, and see what he could find there, amongst those
wilful contemners of immaculate marriage. Not that I do accuse any
of incontinency, whose lives I know not, but there is One above
that well knoweth and seeth all things, be they never so secret to
man, and most certainly will pay home at length with fire and
brimstone, when he seeth his time.

     I say no more, and not so much as I might; following herein
the painters, which when their colours will not serve to express a
thing that they mean, they shadow it with a veil. But howsoever
the matter goeth with them, whether they may or may not be
suspected touching this crime aforesaid of infanticide; most sure
and manifest it is, that they are more than worthily to be accused
of homicide, in murdering the children and servants of God, both
men and women, wives and maids, old and young, blind and lame, mad
and unmad, discreet and simple innocents, learned with the
unlearned, and that of all degrees, from the high archbishop to
the clerk and sexton of the church, and that most wrongfully and
wilfully; with such effusion of innocent Christian blood, as
crieth up daily to God for vengeance.

     And therefore Master Harding, in my mind, should do well to
spare a little time from these his invectives, wherewith he
appeacheth the poor Protestants of murder, whom they have murdered
themselves, and exercise his pen with some more fruitful matter,
to exhort these spiritual fathers first to cease from murdering of
their own children, to spare the blood of innocents, and not to
persecute Christ so cruelly in his members as they do: and
furthermore, to exhort in like manner these agamists, and wilful
rejecters of matrimony, to take themselves to lawful wives, and
not to resist God's holy ordinance, nor encounter his institution
with another contrary institution of their own devising, lest
perhaps they, prevented by fragility, may fall into danger of such
inconveniences above touched, which if they be not in them, I
shall be glad; but if they be, it is neither their railing against
the poor protestants, nor yet their secret auricular confession,
that shall cover their iniquities from the face of the Lord, when
he shall come to reveal abscondita tenebrarum, et judieare
sceculum per ignern.

     And thus, for lack of further leisure, I end with Master
Harding; having no more at this time to say unto him, but wish him
to fear God, to embrace his truth, to remember hinaself, and to
surcease from this uncharitable railing and brawling, especially
against the dead, which cannot answer him; or if he will needs
continue still to be such a vehement accuser of others, yet that
he will remember what belongeth to the part of a right accuser:
first, that his accusation be true; secondly, that no blind
affection of partiality be mixt withal: thirdly, whosoever taketh
upon him to carp and appeach the crimes of others, ought
themselves to be sincere and upright, and to see what may be
written in their own foreheads.

     Whoredom and murder be grievous offences, and worthy to be
accused. But to accuse of murder the parties that were murdered,
and to leave the other persons untouched which were the true mur-
derers, it is the part of an accuser, which deserveth himself to
be accused of partiality. A.s verily I think by this woman, that
if she had been a catholic papist, and a devout follower of their
church, as she was a protestant, she had neither been condemned
then alive of them, nor now accused, being dead, of Master
Harding. But God forgive him, and make him a good roan, if it be
his will!



351.OTHER MARTYRS IN 1556
Three martyrs burned at Grinstead in Sussex.

     Near about the same time that these three women with the
infant were burnt at Guernsey, suffered other three likewise at
Grinstead in Sussex, two men and one woman; the names of whom were
Thomas Dungate, John Foreman, and Mother Tree, who for
righteousness' sake gave themselves to death and torments of the
fire, patiently abiding what the furious rage of man could say or
work against them; at the said town of Grinstead ending their
lives, the eighteenth of the said month of July, and in the year
aforesaid.

The burning and martyrdom of Thomas Moor, a simple innocent, in
the town of Leicester.

     As the bloody rage of this persecution spared neither man,
woman, nor child, wife nor maid, lame, blind, nor cripple; and so
through all men and women, as there was no difference either of
sex or age considered, so neither was there any condition or
quality respected of any person, but whosoever he were, that held
not as they did on the pope, and sacrament of the altar, were he
learned or unlearned, wise or simple innocent, all went to the
fire, as may appear by this simple poor creature and innocent
soul, named Thotnas Moor, retained as a servant to a man's house
in the town of Leicester, about the age of twenty-four, and,
after, in manner of a husbandman; who, for speaking certain words,
that his Maker was in heaven, and not in the pix, was thereupon
apprehended in the country, being with his friends; who coming
before his ordinary, first was asked, whether he did not believe
his Maker there to be (pointing to the high altar): which he
denied.

     Then asked the bishop, "How then," said he, "dost thou
believe?"

     The young man answered again: As his creed did teach him.

     To whom the bishop said, "And what is yonder that thou seest
above the altar?" He answering said, "Forsooth I cannot tell what
you would have me to see. I see there fine clothes, with golden
tassels, and other gay gear hanging about the pix what is within I
cannot see."

     "Why, dost thou not believe," said the bishop, "Christ to be
there, flesh, blood, and bone?" No, that I do not," said he.

     Whereupon the ordinary, making short with him, read the
sentence, and so condemned the true and faithful servant of Christ
to death, in St. Margaret's church in Leicester; who was burnt,
and suffered a joyful and glorious martyrdom, for the testimony of
righteousness, in the same town of Leicester, the year of our Lord
above mentioned, 1556, about the twenty-sixth of June.

     To this Thomas Moor, we have also annexed the answers and
examination of one John Jackson, be-fore Dr. Cook, one of the
commissioners, for that it belongeth much unto the same time.

Illustration: The Martyrdom of John Jackson

The examination of John Jackson, had before Dr. Cook, the eleventh
day of March, anno 1556.

     "First, when I came before him, he railed on me, and called
me heretic. I answered and said, 'I am no heretic.'

     "'Yes,' quoth he: 'for Master Read told me, that thou wast
the rankest heretic of all them in the King's Bench.' I said, I
knew him not. 'No?' quoth he: 'yes, he examined thee at the King's
Bench.' I answered him, and said, 'He examined five others, but
not me.'

     "Then answer me,' quoth he, 'what sayest thou to the blessed
sacrament of the altar? tell me.' I answered, 'It is a diffuse
question, to ask me at the first dash, you promising to deliver
me.'

     "'What a heretic is this!' quoth he. I said, 'It is easier to
call a man heretic, than to prove him one.'

     "Then said he, 'What church art thou of?' 'What church?'
quoth I; 'I am of the same church that is builded on the
foundation of the prophets and the apostles, Jesus Christ being
the head cornerstone.'

     Thou art a heretic,' quoth he. 'Yea,' quoth I: 'how can that
be, seeing that I am of that church? I am sure that you will not
say that the prophets and apostles were heretics.'

     "'No,' quoth he; 'but what sayest thou to the blessed
sacrament of the altar again? tell me.' I answered him, and said,
'I find it not written.' 'No?' quoth he: 'keeper, away with him.'

     "Yet I tarried there long, and did talk with him, and I said,
'Sir, I can be content to be tractable, and obedient to the word
of God.'

     "He answered and said to me, that I knew not what the word of
God meant, nor yet whether it were true or not. I answered, and
said to him, Yea, that I do.'

     "'Whereby?' quoth he. 'Hereby,' said I. Our Saviour Christ
saith, Search the Scriptures, for in them you think to have
eternal life. For they be they that testify of me.'

     "'This is a wise proof,' quoth he. 'Is it so?' quoth I: 'what
say you then to these words that the prophet David said,
Whatsoever he be that feareth the Lord, he will show him the way
that he hath chosen: his soul shall dwell at ease, and his seed
shall possess the land. The secrets of the Lord are among them
that fear him, and he showeth them his covenant?'

     "Well,' quoth he, 'you shall be rid shortly one way or
other.'

     "Then said I to him, My life lieth not in man's hands;
therefore no man shall do more unto me than God will suffer him.'

     "No? 'quoth he: thou art a stubborn and naughty fellow.'

     '" You cannot so judge of me,' quoth I, except you did see
some evil by me.'

     '" No? 'quoth he: why may not I judge thee, as well as thou
and thy fellows judge us, and call us papists?'

     "Why,' quoth I, that is no judgment: but Christ saith, If you
refuse me, and receive not my word, you have one that judgeth you.
The word that I have spoken unto you now, shall judge you in the
last day.'

     "I pray thee tell me, who is the head of the con-gregation?'
I answered and said, Christ is the head.'

     "But who is head in earth? 'I said, Christ hath members here
in earth.'

     "Who are they? 'quoth he. 'They,' quoth I, that are ruled by
the word of God.'

     "You are a good fellow,' quoth he. 'I am that I am,' quoth I.

     "Then he said to my keeper, Have him to prison again." I am
contented with that,' quoth I; and so we departed.

     "I answered no further in this matter, because I thought he
should not have my blood in a corner. But I hope in the living
God, that when the time shall come, before the congregation I
shall shake their building after another manner of fashion. For
they build but upon the sand, and their walls be daubed with
untempered mortar, and therefore they cannot stand long.
Therefore, good brothers and sisters, be of good cheer: for I
trust in my God, I and my other prison-fellows shall go joyfully
before you, praising God most heartily, that we are counted worthy
to be witnesses of his truth. I pray you accept my simple answer,
at this time, committing you unto God."

     Of this John Jackson, besides these his foresaid answers and
examination before Dr. Cook, one of the commissioners, no more as
yet came unto our hands.

The examination of John Newman, martyr, which, is to be referred
to his story before.

     John Newman was first apprehended in Kent, dwelling in the
town of Maidstone, and there was examined before Dr. Thornton,
suffragan, and others at Tenterden. From thence he was brought to
Bonner, and there condemned with Master Denley and Packingham, and
burned at Saffron Walden, as is before storied. But because his
examinations and answers before the suffragan came not then to my
hands, I thought here in this place to bestow them, rather than
they should utterly be suppressed. And first what his answers were
by writing to the said suffragan after his apprehension, you shall
hear by the tenor of his own words, as followeth.

     "It may please you to understand, that for the space of all
the time of King Edward's reign, we were diligently instructed
with continual sermons, made by such men, whose faith, wisdom,
learning, and virtuous living were commended unto all men, under
the king's hand and seal, and under the hands of the whole
council. These men taught diligently a long time, persuading us by
the allegations of God's word, that there was no
transubstantiation, nor corporal presence in the sacrament. Their
doctrine was not believed of us suddenly; but by their continual
preaching, and also by our continual prayer unto God, that we
might never be deceived, but, if it were true, that God would
incline our hearts unto it; and if it were not true, that we might
never believe it.

     "We weighed that they laboured with God's word, and we asked
the advice of our friends; neither could we find that they
preached false doctrine. We considered also, as we did learn, that
the king's Grace and his council, and the most part of all the
whole realm, believed as they taught, because no man preached the
contrary. Also we know, that the preachers were commanded by the
king, and the laws of the realm, to preach unto us such doctrine,
as was to the authority of God's word agreeable, and none other.
And by their diligent setting forth of it, by the king's
commandment, and the consent of the whole council, and by the
authority of the parliament, we embraced it, and received it, as a
very infallible truth taught unto us, for the space of seven
years. Wherefore until such time as our consciences are otherwise
taught and instructed by God's word, we cannot with safeguard of
our consciences take it, as many suppose at this time. And we
trust in God, neither that the queen's merciful Highness, nor yet
her most honourable council, will, in a matter of faith, use
compulsion or violence, because faith is the gift of God, and
cometh not of man, neither of man's laws, neither at such time as
men require it, but at such time as God giveth it."

The examination and answers of John Newman, martyr, before Dr.
Thornton, suffragan of Dover, and others.

     First, one of the doctors, or one of the bench, either the
archdeacon or Fauced, or some other, whose name John Newman doth
not express, beginneth, asking in this wise:

     Doctor.--"How say you to this? This is my body, which is
given for you."

     Newman.-- "It is a figurative speech; one thing spoken, and
another meant; as Christ saith, I am a vine, I am a door, I am a
stone, &c. Is he therefore a material stone, a vine, or a door?"

     Doctor.--"This is no figurative speech; for be saith, This is
my body which is given for you. And so saith he not of the stone,
vine, or door; but that is a figurative speech."

     Newman.--"Christ saith, This cup is the new testament in my
blood. If ye will have it so meant, then let them take and eat the
cup."

     Doctor.--"Nay, that is not so meant: for it is a common
phrase of speech among ourselves. We say to our friend, Drink a
cup of drink, and yet we mean he should drink the drink in the
cup."

     Newman.--"Why, if ye will have the one so understood, ye must
so understand the other."

     Doctor.--"Nay, it is a common use of speech, to say, Drink a
cup of ale or beer: and therefore it is no figurative speech."

     Newman.--"The often using of a thing doth not make that thing
otherwise than it is; but wheresoever one thing is spoken and
another meant, it is a figurative speech."

     Doctor.--"Well, we will not stand hereabout. How say ye by
the real presence? is not Christ's natural body there that was
born of the Virgin Mary?"

     Newman.--"No, I do not so believe, neither can I so believe;
for the soul of man doth not feed upon natural things, as the body
doth."

     Doctor.--"Why, how then doth it feed?"

     Newman.--"I think the soul of man doth feed as the angels in
heaven, whose feeding is only the pleasure, joy, felicity, and
delectation that they have of God; and so the soul of man doth
feed and eat, through faith, the body of Christ."

     Collins.--"Yea, but if the body do not feed upon natural
things, the soul cannot continue with the body: therefore the body
must needs feed upon natural things, that both may live together."

     Newman.--"I grant it to be true: but yet the soul doth live
otherwise than the body, which doth perish; therefore natural
things do but feed the body only. I pray you what did Judas
receive at the supper?"

     Collins.--"Marry, Judas did receive the very body of Christ,
but it was to his damnation."

     Newman.--"Why, was the devil entered into him before? Then he
had both the devil and Christ in him at one time."

     Collins.--"Nay, the devil did enter into him afterward."

     Newman.--"Yea, and before too: what do you think? had he but
one devil? Nay, I think he had rather a legion of devils at the
latter end."

     Collins.--"Well, put case it be so, what say you to that?"

     Newman.-- "Marry, if Christ and the devil were both in Judas
at once, I pray you how did they two agree together?"

     Collins.--"We grant they were both in Judas at that time; for
Christ may be where the devil is, if he will: but the devil cannot
be where Christ is, except it please Christ."

     Newman.--"Christ will not be in an unclean person that hath
the devil."

     Thornton.-- "Why, will ye not believe that Christ was in
hell? yet ye will grant that the devil is there; and so might he
be in Judas if it pleased him."

     Newman.--"Christ would not suffer Mary Magdalene to touch
him, which sought him at his grave, and did love him entirely;
much less he will suffer an ungodly man to receive him into his
unclean body."

     Thornton.--"Yes, seeing God may do all things he may do what
he list, and be where he will: and doth not the psalmist say, he
is in hell, and in all places? Why should we then doubt of his
being there?"

     Newman.--"Though his Godhead be in all places, yet that is
not sufficient to prove that his humanity is in all places."

     Thornton.--"No! do you not believe that God is omnipotent,
and may do all things?".

     Hewman.--"I do believe that God is almighty, and may do all
that he will do."

     Thornton.--"Nay, but if he be omnipotent, he may do all
things, and there is nothing impossible for him to do."

     Nenyman.--"I know God is almighty, and can do all that he
will: but he cannot make his Son a liar, he cannot deny himself,
nor can he restore virginity once violated and defiled."

     Thornton.--"What is that to your purpose? God doth not defile
virginity; we speak but of things that God doth."

     Newman.--"Why, will ye have the humanity of Christ in all
places, as the Deity is?"

     Thornton.--"Yea, he is in all places, as the Deity is, if it
please him."

     Newman.--"I will promise you that seemeth to me a very great
heresy; for heaven and earth are not able to contain the divine
power of God: for it is in all places, as here and in every place;
and yet ye will say, that wheresoever the Deity is, there is also
the humanity; and so ye will make him no body, but a phantastical
body, and not a body indeed."

     Thornton.--"Nay, we do not say he is in all places, as the
Deity is; but, if it please him, he may be in all places with the
Deity."

     Newman.--"I promise you that seemeth to me as great a heresy
as ever I heard of in my life; and I dare not grant it, lest I
should deny Christ to be a very man, and that were against all the
Scriptures."

     Thornton.--"Tush, what shall we stand reasoning with him? I
dare say he doth not believe that Christ came out of his mother,
not opening the matrice. Do you believe that Christ rose from
death, and came through the stone?"

     Newman.--"I do believe that Christ rose from death; but I do
not believe that he came through the stone, neither doth the
Scripture so say."

     Thornton.--"Lo, how say you? he doth not believe that Christ
came through the stone: and if he doth not believe this, how shall
he believe the other? If he could believe this, it were easy for
him to believe the other."

     Newman.--"The Scripture doth not say he went through the
stone, but it saith the angels of God came down, and rolled, away
the stone, and for fear of him the keepers became even as dead
men."

     Thornton.--"Ah fool, ah fool! that was because the women
should see that he was risen again from death."

     Newman.--"Well, the Scripture maketh as much for me, as it
doth for you, and more too."

     Thornton.--"Well, let us not stand any longer about him. Back
again to the real presence. How say ye? is the body of Christ
really in the sacrament, or no?"

     Newman.--"I have answered you already."

     Thornton.--"Well, do ye not believe that he is there really?"

     Newman.--"No, I believe it not."

     Thornton.--"Well, will ye stand to it?"

     Newman.--"I must needs stand to it, till I be persuaded to a
further truth."

     Thornton.--"Nay, ye will not be persuaded, but stand to your
own opinion."

     Newman.--"Nay, I stand not to mine own opinion, God I take to
witness, but only to the Scriptures of God, and that can all those
that stand here witness with me, and nothing but the Scriptures:
and I take God to witness, that I do nothing of presumption, but
that which I do is only in regard of my conscience; and if there
be a further truth than I see, except it appear a truth to me, I
cannot receive it as a truth. And seeing faith is the gift of God,
and cometh not of man, (for it is not you that can give me faith,
nor any man else,) therefore I trust ye will bear the more with
me, seeing it must be wrought by God; and when it shall please God
to open a further truth to me, I shall receive it with all my
heart, and embrace it."

     "Thornton had many other questions, which I did not bear
away; but as I do understand, these are the chiefest; as for
taunts, foolish and unlearned, he lacked none. Praise God for his
gifts, and God increase in us strength! "

The arguments of John Newman.

     "If the body of Christ were really and bodily in the
sacrament, then whosoever received the sacrament, received also
the body.

     "The wicked, receiving the sacrament, receive not the body of
Christ:

     "Ergo, The body of Christ is not really in the sacrament."

     "They which eat the flesh and drink the blood of Christ,
dwell in him, and he in them.

     "The wicked dwell not in Christ, nor he in them:

     "Ergo, The wicked eat not the flesh, nor drink the blood of
Christ."

     "They that have Christ dwelling in them, bring forth much
fruit. He that dwelleth in me, and I in him, bringeth forth much
fruit, &c.

     "The wicked bringeth forth no fruit of goodness:

     "Ergo, They have not Christ's body dwelling in them."

     "Where remembrance is of a thing, there is imported the
absence thereof.

     "Remembrance of Christ's body is in the sacrament; Do this in
remembrance of me, &c.:

     "Ergo, Christ body there is imported to be absent."

     "Marry they will say, 'We see him not with our outward eyes;
but he is commended under the forms of bread and wine: and that we
see, is nothing but a quality or an accident.' But let them show
me a quality or an accident without a substance, and I will
believe them."

     And thus much concerning Newman's examinations and arguments,
whose martyrdom is before expressed.

The martyrdom of Joan Waste, a blind woman, in the town of Derby.

     THE first day of August, in the year above specified,
suffered likewise at the town of Derby a certain poor honest godly
woman, being. blind from her birth, and unmarried, about the age
of twenty-two, named Joan Waste, of the parish of All-hallows. Of
them that sat upon this innocent woman's blood, the chiefest were
Ralph Banes, bishop of the diocese, Dr. Draicot, his chancellor,
Sir John Port, knight, Henry Vernon, esquire, Peter Finch,
official of Derby, with the assistance also of divers others;
Richard Ward and William Bainbridge the same time being bailiffs
of the town of Derby, &c. First, after the above-named bishop and
Dr. Draicot had caused the said Joan Waste to be apprehended in
the town of Derby, suspecting her to be guilty of certain
heresies, she was divers times privily examined, as well in prison
as out of prison, by Finch, the official aforesaid; after that,
brought to public examination before the bishop; at last, was
there burnt in Derby, as is abovesaid. Touching whose life,
bringing up, and conversation, somewhat more amply we mind to
discourse, as by faithful relation hath come to our hands.

     First, this Joan Waste was the daughter of one William Waste,
an honest poor man, and by his science a barber, who sometime also
used to make ropes. His wife had the same Joan and one other at
one birth, and she was born blind. And when she was about twelve
or fourteen years old, she learned to knit hosen and sleeves, and
other things, which in time she could do very well. Furthermore,
as time served, she would help her father to turn ropes, and do
such other things as she was able, and in no case would be idle.
Thus continued she with her father and mother, during their lives.
After whose departure, then kept she with one Roger Waste her
brother, who in the time of King Edward the Sixth, of blessed
memory, gave herself daily to go to the church to hear divine
service read in the vulgar tongue. And thus, by hearing homilies
and sermons, she became marvellously well affected to the religion
then taught. So at length, having by her labour gotten and saved
so much money as would buy her a New Testament, she caused one to
be provided for her. And though she was of herself unlearned, and
by reason of her blindness unable to read, yet for the great
desire she had to understand, and have printed in her memory the
sayings of the Holy Scriptures contained in the New Testament, she
acquainted herself chiefly with one John Hurt, then prisoner in
the common hall of Derby for debts.

     The same John Hurt being a sober grave man, of the age of
threescore and ten years, by her earnest entreaty, and being a
prisoner, and many times idle and without company, did for his
exercise daily read unto her some one chapter of the New
Testament. And if at any time he were otherwise occupied or letted
through sickness, she would repair unto one John Pemerton, clerk
of the parish church of All-saints in the same town of Derby, or
to some other person which could read, and sometimes she would
give a penny or two (as she might spare) to such persons as would
not freely read unto her; appointing unto them aforehand how many
chapters of the New Testament they should read, or how often they
should repeat one chapter, upon a price.

     Moreover, in the said Joan Waste this was notorious, that she
being utterly blind, could notwithstanding, without a guide, go to
any church within the said town of Derby, or at any other place or
person, with whom she had any such exercise. By the which exercise
she so profited, that she was able not only to recite many
chapters of the New Testament without book, but also could aptly
impugn, by divers places of Scriptures, as well sin, as such
abuses in religion, as then were too much in use in divers and
sundry persons.

     As this godly woman thus daily increased in the knowledge of
God's holy word, and no less in her life expressed the virtuous
fruits and exercise of the same: not long after, through the fatal
death of blessed King Edward, followed the woeful ruin of
religion, in the reign of Queen Mary his sister. In which
alteration, notwithstanding the general backsliding of the
greatest part and multitude of the whole realm into the old papism
again, yet this poor blind woman, continuing in a constant
conscience, proceeded still in her former exercise, both being
zealous in that she had learned, and also refusing to communicate
in religion with those which taught contrary doctrine-to that she
before had learned in King Edward's time, as it is above declared.
For the which she was called and convented before the aforesaid
bishop and Dr. Draicot, with divers other called in to bear
witness.

Articles ministered unto Joan Waste.

     The articles ministered unto her, and wherewith she was
charged, were these:

     "First, That she did hold the sacrament of the altar to be
but only a memory or representation of Christ's body, and material
bread and wine, but not his natural body, unless it were received.
And that it ought not to be reserved from time to time over the
altar, but immediately to be received.

     "Item, That she did, hold, in the receiving of the sacrament
of the altar, she did not receive the same body that was born of
the Virgin Mary, and suffered upon the cross for our redemption.

     "Item, She did hold, that Christ at his last supper did not
bless the bread that he had then in his hands, but was blessed
himself; and, by the virtue of the words of consecration, the
substance of the bread and wine is not converted and turned into
the substance of the body and blood of Christ.

     "Item, That she did grant that she was of the parish of All-
hallows in Derby.

     "Item, That all and singular the premises are true and
notorious by public report and fame."

     Whereunto she answered, that she believed therein so much as
the Holy Scriptures taught her, and according to that she had
heard preached unto her by divers learned men; whereof some
suffered imprisonment, and other some suffered death for the same
doctrine. Amongst whom she named, beside others, Dr. Taylor, who,
she said, took it of his conscience, that that doctrine which he
taught was true; and asked of them, if they would do so in like
case for their doctrine: which if they would not, she desired them
for God's sake not to trouble her, being a blind, poor, and
unlearned woman, with any further talk, saying, that (by God's
assistance) she was ready to yield up her life in that faith, in
such sort as they should appoint.

     And yet notwithstanding, being pressed by the said bishop and
Dr. Draicot, with many arguments of Christ's omnipotency, as, why
was not Christ able as well to make the bread his body, as to turn
water into wine, raise Lazarus from the dead, and such other like
arguments; and many times being threatened with grievous
imprisonments, torments, and death: the poor woman thus being, as
it were, half astonied through their terrors and threats, and
desirous (as it seemed) to prolong her life, offered unto the
bishop then present, that if he would before that company, take it
upon his conscience, that that doctrine which he would have her to
believe concerning the sacrament was true, and that he woudd at
the dreadful day of judgment answer for her therein, (as the said
Dr. Taylor in divers of his sermons did offer,) she would then
further answer them.

     Whereunto the bishop answered, he would. But Dr. Draicot, his
chancellor, hearing that, said, "My Lord, you know not what you
do; you may in no case answer for a heretic." And immediately. he
asked the poor woman whether she would recant or no, and said she
should answer for herself: unto whose sayings the bishop also
reformed himself.

     The poor woman perceiving this, answered again, that if they
refused to take of their conscience that it was true they would
have her to believe, she would answer no further, but desired them
to do their pleasure: and so, after certain circumstances, they
pronounced sentence against her, and delivered her unto the
bailiffs of the said town of Derby aforenamed; who after they had
kept her about a month or five weeks, at length there came unto
them a writ De haeretico comburendo; by virtue whereof they were
appointed by the said bishop to bring her to the parish church of
All Saints at a day appointed, where Dr. Draicot should make a
sermon.

     When the day and time were come that this innocent martyr
should suffer, first cometh to the church Dr. Draicot, accompanied
with divers gentlemen, as Master Thomas Pow thread, Master Henry
Vernon, Master Dethick of Newhall, and divers other. This done,
and all things now in a readiness, at last the poor blind creature
and servant of God was brought and set before the pulpit, where
the said doctor, being entered into his sermon, and there
inveighing against divers matters, which he called heresies,
declared unto the people that that woman was condemned for denying
the blessed sacrament of the altar to be the very body and blood
of Christ really and substantially, and was thereby cut off from
the body of the catholic church; and said, that she was not only
blind of her bodily eyes, but also blind in the eyes of her soul.
And he said, that as her body should be presently consumed with
material fire, so her soul should be burned in hell with
everlasting fire, as soon as it shall be separated from the body,
and there to remain world without end; and said, it was not lawful
for the people to pray for her. And so with many terrible threats
he made an end of his sermon, and commanded the bailiffs and those
gentlemen to see her executed. And the sermon thus ended, eftsoons
the blessed servant of God was carried away from the said church,
to a place called the Windmill pit, near unto the said town, and
holding the foresaid Roger Waste her brother by the hand she
prepared herself, and desired the people to pray with her, and
said such prayers as she before had learned, and cried upon Christ
to have mercy upon her, as long as life served. In this mean
season, the said Dr. Draicot went to his inn, for great sorrow of
her death, and there laid him down, and slept, during all the time
of her execution! And thus much of Joan Waste.

     Now, forasmuch as I am not ignorant, faithful reader! that
this, and other stories more, set forth of the martyrs, shall not
lack carpers and markers enow, ready to seek all holes and corners
how to defame the memory of God's good saints, and to condemn
these histories of lies and untruths, especially histories wherein
they see their shameful acts and unchristian cruelty detected and
brought to light, therefore, for better confirmation of this
history above written, and to stop the mouths of such momes, this
shall be to admonish all and singular readers hereof, that the
discourse of this poor blind woman's life and death, in such sort
as is above pre-fixed, hath been confessed to be very true, by
divers persons of worthy credit, and yet living; and also hath
been specially perused and examined by William Bainbridge, before
mentioned, bailiff then of Derby; who as well of his own
knowledge, as by special inquiry and conference by him made, with
divers others, hath certified us the same to be undoubted; beside
the testimonial of John Cadman, curate of the said town, and of
others also, upon whose honesty well known, and their report
herein nothing differing from such as were best acquainted with
that matter, I have been here the more bold to commit this story
to posterity, for all good men to consider and judge upon.

The martyrdom of Edward Sharp at Bristol.

     About the beginning of the next month following, which was
September, a certain godly, aged, devout person, and zealous of
the Lord's glory, born in Wiltshire, named Edward Sharp, of the
age of forty years or thereabout, was condemned at Bristol to the
like martyrdom, where he, constantly and manfully persisting in
the just quarrel of Christ's gospel, for misliking and renouncing
the ordinances of the Romish church, was tried as pure gold, and
made a lively sacrifice in the fire: in whose death, as in the
death of all his other saints, the Lord be glorified and thanked
for his great grace of constancy; to whom be praise for ever,
Amen.

Four who suffered at Mayfield, in Sussex.

     Next after the martyrdom of Edward Sharp, abovesaid, followed
four, which suffered at Mayfield, in Sussex, the twenty-fourth day
of September, anno 1556; of whose names, two we find recorded, and
the other two we yet know not, and therefore, according to our
register, hereunder they be specified, as we find them: John Hart,
Thomas Ravensdale, a shoemaker, and a currier; which said four,
being at the place where they should suffer, after they had made
their prayer, and were at the stake ready to abide the force of
the fire, they constantly and joyfully yielded their lives for the
testimony of the glorious gospel of Jesus Christ, unto whom be
praise for ever and ever. Amen.

     The day after the martyrdom of these aforesaid at Mayfield,
which was the twenty-fifth of September, anno 1556, was a young
man (which by science was a carpenter, whose name we have not) put
to death, for the like testimony of Jesus Christ, at Bristol,
where he, yielding himself to the torments of the fire, gave up
his life into the hands of the Lord, with such joyful constancy
and triumph, as all the church of Christ have just cause to praise
God for him.

The martyrdom of John Horn and a woman, at Wootton-under-Edge, in
Gloucestershire.

     Now not long after the death of the said young man at
Bristol, in the same month were two more godly martyrs consumed by
fire at Wootton-under-Edge, in Gloucestershire, whose names are
above specified, which died very gloriously in a constant faith,
to the terror of the wicked, and comfort of the godly. So
gloriously did the Lord work in them, that death unto them was
life, and life with a blotted conscience was death.

A pitiful story concerning the unmerciful handling of William
Dangerfield, and Joan his wife, being in child-bed; taken out of
her house, with her sucking infant of fourteen days old, and laid
in the common jail amongst thieves and murderers.

     When I had written and finished the story of the Guernsey
women, with the young infant there with them burned, and also had
passed the burning of the poor blind woman Joan Waste at Derby, I
well hoped I should have found no more such stories of unmerciful
cruelty showed upon silly women with their children and young
infants: but now, coming to the persecution of Gloucestershire,
about the parts of Bristol, I find another story of such
unmercifulness showed against a woman in child-bed, as far from
all charity and humanity as hath been any other story yet hitherto
rehearsed, as by the sequel hereof may appear.

     In the parish of Wootton-under-Edge, not far from Bristol,
was dwelling one William Dangerfield, a right honest and godly
poor man, who by Joan Dangerfield his wife had nine children, and
she now lying in child-bed of the tenth. This William, after he
had been abroad from his house a certain space for fear of
persecution, hearing that his wife was brought to bed, repaired
home to visit her, as natural duty required, and to see his
children, she being now delivered four days before.

     The return of this man was not so soon known to some of his
unkind and uncharitable neighbours, but they, incensed with the
spirit of papistry, eftsoons beset the house about, and there took
the same William Dangerfield, and carried him to prison; and so at
length he was brought to the bishop, being then Brooks, in whose
cruel handling he remained a certain space, so long, till his legs
almost were fretted off with irons.

     After the apprehension of the husband, the wife likewise was
taken, with her young-born child, being but fourteen days old, (as
is said,) out of her child-bed, and carried into the common jail,
and there placed amongst thieves and murderers, where both she and
her poor innocent found so small charity amongst the catholic men,
that she never could come to any fire, but was driven to warm the
clothes that she should put about the child in her bosom.

     In the mean season while they lay thus enclosed in several
prisons, the husband and the wife, the bishop beginneth to
practise not with the woman first, as the serpent did with Eve,
but with the man, craftily deceiving his simplicity with fair
glozing words, falsely persuading him that his wife had recanted,
and asking him, wherefore he should more stand in his own conceit
than she, being as well learned as he, and so subtilely drew out a
form of recantation, wherewith he deceived the simple soul:
whereunto after that he had once granted that he would consent,
although he had not yet recanted they suffered him to go to his
wife, where she lay in the common jail.

     Then they, with melting hearts opening their minds one to
another, when he saw his wife not released, and perceiving that he
had not done well, he declared unto her the whole matter, how
falsely he was circumvented by the subtle flatterings of the
bishop, bearing him in hand that certainly she had recanted: "and
thus deceiving me," said he, "brought this unto me;" and so
plucked out of his bosom the copy of the recantation, whereunto he
had granted his promise. At the sight whereof the wife, hearing
what her husband had done, her heart slave asunder, saying,
"Alack! thus long have we continued one, and hath Satan so
prevailed, to cause you to break your first vow made to Christ in
baptism?" And so parted the said William and Joan his wife, with
what hearts the Lord knoweth. Then began he not a little to bewail
his promise made to the bishop, and to make his prayer to Almighty
God, desiring him that he might not live so long as to call evil
good, and good evil; or light darkness, or darkness light; and so
departed he home toward his house, where, by the way homeward (as
it is affirmed) he took his death, and shortly after departed,
according to his prayer, after he had endured in prison twelve
weeks.

     After this, Joan his wife continued still in prison with her
tender infant, till at last she was brought before the bishop to
be examined; whereunto what her answers were, it is not certainly
known. Howbeit most like it is, whatsoever they were, they pleased
not the bishop, as appeared by his ire increased against the poor
woman, and her long continuance in the prison, together with her
tender babe, which also remained with her in the jail, partaker of
her martyrdom, so long as her milk would serve to give it suck,
till at length the child, being starved for cold and famine, was
sent away when it was past all remedy, and so shortly after died;
and not long after the mother also followed. Besides, the old
woman, which was mother of the husband, of the age of eighty years
and upward, who, being left in the house after their apprehension,
for lack of comfort, there perished also.

     And thus have ye in one story the death of four together;
first of the old woman, then of the husband, after that of the
innocent child, and lastly of the mother. What became of the other
nine children, I am not perfectly sure, but that I partly
understand, that they were all undone by the same.

     This story is reported and testified as well by others, as
namely by Mrs. Bridges, dwelling in the same town, and partaker
then of the like afflictions, and who hardly escaped with her
life.

A shoemaker burnt in Northampton, &c.

     In the month of October following, was burned at the town of
Northampton, a shoemaker, a true witness and disciple of the Lord,
who, according to the grace of God given unto him, cleaving fast
to the sound doctrine and preaching of God's word, renounced the
untrue and false-coloured religion of the Romish sea, wherein many
a good man hath been drowned.

     After whom not long after, in the same month of October, died
also in the castle of Chichester three godly confessors, being
there in bonds for the like cause of Christ's gospel, who also
should have suffered the like martyrdom, had not their natural
death, or rather (as it is to be suspected) the cruel handling of
the papists, made them away before, and afterward buried them in
the field.

     I read moreover that in this present year, to wit, anno 1556,
was burnt one called Hooke, a true witness of the Lord's truth at
Chester.

Five prisoners famished in Canterbury castle, by the unmerciful
tyranny of the papists.

     As among all the bishops, Bonner, bishop of London,
principally excelled in persecuting the poor members and saints of
Christ; so of all archdeacons, Nicholas Harpsfield, archdeacon of
Canterbury, (as may by man's sight appear,) was the sorest, and of
least compassion, (only Dunning of Norwich excepted,) by whose
unmerciful nature and agrest disposition very many were put to
death in that diocese of Canterbury, not only in the bloody time
of that queen, but some also in the blessed begin-ning of this our
most renowned queen that now is, as by the grace of Christ
hereafter shall appear.

     Of those that suffered in Queen Mary's time within the
aforesaid diocese of Canterbury, some be recited already, with the
order and form set down of such articles as then were most
commonly minis-tered to the examinates by Thornton, suffragan of
Dover, and the said Nicholas Harpsfield, and others, as before in
the volurne of this history may appear.

     Now to proceed in the order and course of time where we left,
next followeth the month of November.

     In the beginning of November were together in the castle of
Canterbury fifteen godly and innocent martyrs, of which number
none escaped with their lives, but they were either burned, or
else famished in prison; of the which two sorts, which is the
easier death, God knoweth; it is hard to judge. Notwithstanding,
the truth is, that of these fifteen, ten were burned and suffered
in the fire, of whom in the next book more shall follow hereafter,
the Lord willing. The other five were pined and famished most
unmercifully in the strait prison, of whom we have here presently
to entreat; whose names were these: John Clark, and Dunston
Chittenden (which two were yet uncondemned): also William Foster,
of Stone; Alice Potkins, wife, of Staplehurst; and John Archer, of
Cranbrooke, weaver: these were condemned to be burnt.

     Of these five prisoners, the first two were uncondemned; the
other three last were condemned, and should have been burned, but
suffered no less torments than if they had abided the fire, being
macerated and pined to death by famine. What their articles and
answers were, I need not here to recite, seeing all they, in the
time of Queen Mary, commonly suffered for one manner and sort of
cause, that is, for holding against the seven sacraments; against
the reality of Christ's being in his supper; for speaking against
the Church of Rome, and determinations of the same; against images
set up and worshipped in the church; for not coming to church, and
other like, &c.

     First, William Foster, answering to these and like articles,
said, that he believed well in all the articles of the creed; but
to believe that there be more sacraments than two, and to pray to
saints either to profit us, or to pray for souls in purgatory to
profit them, that faith and works do justify, or to allow the
popish ceremonies in the church, that he denied. Moreover he said,
to carry candles upon Candlemas-day, were as good for him, as to
carry a dung-fork, and that it is as necessary to carry the
gallows about, if his father were hanged, as the cross. To come to
the church he cannot, said he, with a safe conscience. Concerning
fish-days and flesh-days, he granted it good to put difference
therein, except where necessity required the contrary. This
William Foster was a labouring man, of the age of forty years. He
was apprehended and imprisoned by Sir Thomas Moyle, knight.

     Alice Potkins, for the like confession, was condemned to be
burned, for that she was not, neither would be, confessed to the
priest; for that she received not the sacrament of the altar;
because she would not pray to saints, nor creep to the cross, &c.
Being demanded of her age, she said that she was forty-nine years
old, according to her old age; and according to her young age,
since she learned Christ, she was of one year's age; and was
committed by Master Roberts to prison.

     The answer and confession of John Archer of Cranbrooke was
much in like sort. And although certain of these, upon ignorant
simplicity, swerved a little in the number of sacraments, some
granting one sacrament, that is, the body of Christ hanging upon
the cross, some more, some less; yet in the principal matter
touching the doctrine of salvation for faith to stay upon, and in
disagreeing from the dreaming determinations of the popish church,
they most agreed. Concerning the not praying to saints, and for
the dead in purgatory, for not creeping to the cross, for faith
only to justify, for taking of an oath, and other such like, he
granted as the others had done. This father Archer, by his
occupation a weaver of the town of Cranbrooke, of the age of fifty
years, was attached and imprisoned by Sir John Gilford, knight.

     And thus have ye the cause and imprisonment of these five
godly prisoners. Now as touching the cruelty of their death, that
ye shall not surmise the suspicion or relation thereof to proceed
of myself, you shall hear their own testimony and certification by
their own letter, thrown out of the prison, concerning the
unmerciful dealing of the catholic tyrants in famishing them, as
is aforesaid. The words and copy of their letter is this.

     "Be it known to all men that shall read, or hear read these
our letters, that we the poor prisoners of the castle of
Canterbury for God's truth, are kept and lie in cold irons, and
our keepers will not suffer any meat to be brought to us to
comfort us. And if any man do bring us any thing, as bread,
butter, cheese, or any other food, the said keeper will charge
them that so bring us any thing, (except money or raiment,) to
carry it them again; or else if he do receive any food of any for
us, he doth keep it for himself, and he and his servants do spend
it, so that we have nothing thereof; and thus the keeper keepeth
away our victuals from us: insomuch that there are four of us,
prisoners there for God's truth, famished already, and thus is it
his mind to famish us all. And we think be is appointed thereunto
by the bishops and priests, and also of the justices, so to famish
us; and not only us of the said castle, but also all other
prisoners in other prisons for the like cause, to be also
famished. Notwithstanding, we write not these our letters to that
intent we might not afford to be famished for the Lord Jesus'
sake, but for this cause and intent, that they, having no law so
to famish us in prison, should not do it privily, but that the
murderers' hearts should be openly known to all the world, that
all men may know of what church they are, and who is their father.
--  Out of the castle of Canterbury."

The trouble and vexation of good people in the diocese of
Lichfield and Coventry.
Illustration: Heretics bearing Faggots and Candles


     These foresaid months of September, November, and December,
as they were troublesome to divers other places, and especially to
the diocese of Canterbury, by reason of the archdeacon above
named; so likewise they brought no little business in the country
to Lichfield and Coventry, by a cruel bishop there, called Ralph
Banes, and a more cruel chancellor, named Dr. Draicot, through the
fierce inquisition of whom great stir was there among the people,
being called to examination of their faith, and many caused to
bear faggots; who, although they were not put to the torment of
death, yet because it may appear what a number there are in the
countries of England abroad, which in their hearts have a
misliking of the pope's Romish laws and religion, if for fear they
durst utter their minds, I thought to make a rehearsal of their
names, which in the foresaid diocese of Coventry and were taken in
suspicion, and examined for their religion.

     And first amongst them that were detected and enjoined to the
popish penance, that is, to bear a faggot, candle, and beads about
in procession, were Agnes Foreman, detected, examined, and by
witness convicted, and bare a faggot the twelfth of September.
Likewise Margery Kirry, Thomas Norris, Thomas Stiffe, William
Kaime, Robert Katrenes, Thomas Smith, John Borsley the younger.
Item, John Waterhouse, against whom came in witne,ss and accusers
Richard Caerbanke, J. Edge, William Smith, Robert Cooke, laying
against him for seldom coming to the church, for giving no
reverence at the elevation of the sacrament, but looking upon his
book, for not kissing the pax, &c. Robert Bissel, Leonard West,
Richard Baily of the parish of Whitacre.

     These were deprived: Nicholas Cartwright, doctor; Richard
Jurdian, priest; Edmund Crokel, priest; Thomas Whitehead, priest;
William Taylor, priest; Anselme Sele, priest; Richard Slavy,
priest, married; Edward Hawkes, priest, married; Robert Aston,
priest, deprived; Henry Tecka, priest, deprived; Robert Mossey,
priest, married and deprived.

     Beside these were divers other, which in like sort were
detected, accused, and examined, although they bare no faggot, but
were dismissed; as Richard Kempe, John Frankling, William Marler,
Julius Dudley, Eustache Bysacre, William Shene, Antony
Afterwhittle, Thomas Steilbe, Henry Birdlim, William Mosley, John
Leach, John Richardson, Antony Jones alias Pulton, Thomas Wilson,
Thomas Lynacres, and Hugh Lynacres his son, Isabel Parker, Martin
Newman, William Enderby, Cicely Preston, Thomas Saulter, John
Stamford, shoemaker, Richard Woodburne, Thomas Arnal, shoemaker,
John Robinson, Hugh Moore, shoemaker, John Adale, Thomas Arch,
Frances Ward, John Avines, Richard Foxal, Thomas Underdonne,
Richard Weaver.

     The next month following, being October, came under
examination Joyce Lewes, gentlewoman, of whom we defer to speak
until the next year, at what time she was burned.

     These forenamed persons, with many more following in the next
year after, although they did subscribe and relent through fear of
death; yet for this cause I do here recite them, that by them it
might appear, what a number there were, not only in the county of
Lichfield, but also in other parts, in heart set against the
pope's proceedings, if that fear rather than conscience had not
compelled them to the contrary.

The conclusion of this eleventh book, with a brief story of Sir
John Cheke, &c.

     And thus have ye the whole persecution of this year declared,
which was the year of the Lord 1556, and the fourth of Queen
Mary's reign, with the names and causes of all them which suffered
martyrdom within the compass of the said year: the number of all
which, slain and martyred in divers places of England at sundry
times this year, came to above eighty-four persons, whereof many
were women, wives, widows, and maidens; besides them which
otherwise by secret practice were made away, or driven out of
goods and houses, or out of the realm, or else within the realm
were put to penance and coacted by forcible violence to recant:
save only that I have omitted the story of Sir John Cheke, knight,
and schoolmaster sometime of King Edward; the worthiness of which
man deserveth much to be said of him, but his fall would rather be
covered in silence and oblivion. Only to note a word or two of a
few things to the present story most principally appertaining it
shall suffice.

     First, Master Cheke being in the country of Germany, out of
all danger of persecution, with many more of his own countrymen
and acquaintance, was not only in safety, but also with reputation
accordingly esteemed among the Germans, and also well placed in
the city of Strasburg; where if he had contented himself to have
remained, rather giving place to time, than to presume upon
adventures, peradventure it had been better with him. But what
fatal instigation wrought in his mind I know not. In the end so it
fell, that he would needs take his journey with Sir Peter Carew,
from High Germany unto Brussels, and that (as I have credibly
heard of them which knew somewhat) not without the forecasting of
his adventured journey by the constellation of the stars, and
disposition of the heavens above. For as he was a man famously
expert and travailed in the knowledge of sundry arts and sciences;
so was he a little too much addicted to the curious practising of
this star-divinity, which we call astrology. But howsoever it was,
or whatsoever it was that the stars did promise him, truth was,
that men here in earth kept little promise with him. For having,
as it is said, King Philip's safe-conduct to pass and repass, and
that by the means, as I find, of the Lord Paget and Sir John Mas,
pledging for his safeguard King Philip's fidelity, he came to
Brussels to see the queen's ambassadors; and having brought the
Lord Paget on his way toward England, in the return between
Brussels and Antwerp, he was taken with Sir Peter Carew by the
provost-marshal, spoiled of their horses, and clapped into a cart,
their legs, arms, and bodies tied with halters to the body of the
cart, and so shipped, being blindfold, under the hatches, and so
brought to the Tower of London.

     Thus the good man being entrapped, and in the hands now of
his enemies, had but one of these two ways to take, either to
change his religion, or to change his life: other remedy with
those holy catholics there was none. Neither could his conscience
excuse him, nor truth defend him, nor learning help him.

     Albeit Master Fecknam, whether by the queen suborned, or upon
his own devotion or friendship toward his old acquaintance, took
upon him the defence and commendation of Master Cheke, speaking in
his behalf, yet no mercy could be had with the queen, but he must
needs recant, and so did he; the copy of whose recantation
prescribed unto him, because it is known and in the hands of
divers, it needeth not here to be expressed.

     Then after this recantation, he was, through the crafty
handling of the catholics, allured first to dine and company with
them; at length drawn unawares to sit in place, where the poor
martyrs were brought before Bonner and other bishops to be
condemned; the remorse whereof so mightily wrought in his heart,
that not long after he left this mortal. life; whose fall,
although it was full of infirmity, yet his rising again by
repentance was great, and his end comfortable; the Lord be
praised.



THE TWELFTH BOOK.
CONTAINING THE BLOODY DOINGS AND PERSECUTIONS OF THE ADVERSARIES,
AGAINST THE FAITHFUL AND TRUE SERVANTS OF CHRIST, WITH THE
PARTICULAR PROCESSES AND NAMES OF SUCH AS WERE PUT TO SLAUGHTER
FROM THE BEGINNING OF JANUARY, 1557, AND THE FIFTH YEAR OF QUEEN
MARY.
Illustration: Portrait of Queen Mary

352. THE VISITATION AT CAMBRIDGE; EXHUMATIONS AND BURNINGS.
Ornamental Chapter Heading
The order and manner of the cardinal's visitation in Cambridge,
with the condemning, taking up, and burning of the bones and books
of Martin Bucer and Paulus Phagius anno 1557, January the ninth.

     CARDINAL POLE, three years after his return into England,
having somewhat withdrawn his mind from other affairs of the
realm, and having in all points established the Romish religion,
began to have an eye to the university of Cambridge, which place
among others specially seemed to have need of reformation out of
hand. To perform this charge were chosen Cuthbert Scot, not long
before consecrated bishop of Chester, Nicholas Ormanet an Italian,
arch-priest of the people of Bozolo, in the diocese of Verona,
professed in both the laws, and bearing the name of the pope's
datary, Thomas Watson, elected bishop of Lincoln, John
Christopherson, elected bishop of Chichester, and Henry Cole,
provost of the college of Eton. There was good cause why the
matter was especially committed to these persons; for as touching
Ormanet, it is well known that he was a man of much estimation
with Julius the Third, at that time bishop of Rome, and was
appointed to come into England with Cardinal Pole, because,
without his knowledge, (as in whom he put his chief trust and
confidence,) the bishop would have nothing done that was of any
importance or weight.

     The residue were sent thither either for experience in
matters of the university, or else they seemed of all others most
meet to be put in trust with the handling of that case, because
they were taken for most stout champions and earnest defenders of
the Romish religion, and of things appertaining to the
establishment of the same. Some were of opinion that Scot, Watson,
and Christopherson busily procured this journey of their own
hands, because there was a grudge between them and divers of the
university, at whose hands they thought themselves, lately before,
to have received displeasure, and that now time and occasion
served to be revenged upon them, as they listed themselves.

     These persons thus appointed (in the mean while as the
visitors were addressing themselves to their journey) sent their
letters with the cardinal's citation before to Dr. Andrew Perne,
vice-chancellor then of Cambridge, with the other commissioners
associate, commanding him to warn all the graduates of the
university, in their name, to be in a readiness against the
eleventh day of January, betwixt eight and ten of the clock, in
the church of St. Mary the Virgin: willing him especially to be
there himself in presence, and also to set forward all the
residue, to whose charge it belonged, that they should search out
all statutes, books, privileges, and monuments appertaining to the
university, or to any of the colleges, or finally to any of
themselves; and these to present the same before them at the day
appointed, and every man to appear there personally: for they
would not fail but be there at the same time, to lay before them
such things as should seem necessary to this charge of reforming
the university; and further to give charge of all such things as
should seem most for the profit and behoof of the same, together
with such things as were to be done on their part, according as
should seem most agreeable to the decrees of the canon law.

     This citation of the cardinal, being brought to Cambridge by
Master Bullock, was first exhibited in the convocation house of
regents, and there openly read by the orator of the university the
eleventh of December.

     These letters the vice-chancellor caused to be set up in
places convenient. This reformation was looked for certain months
before, but now, when it was once certainly known that it should
be indeed, every man's mind was marvellously moved. Some greatly
rejoiced that the time was come, wherein they thought that they
might not only freely speak, but also do what they listed against
their adversaries, who, beforetimes, had rejected the baubles of
the Romish bishop. Other some, perceiving in what peril they
stood, looked narrowly about them how to wind themselves out of
the briers. Many sought the good will and friendship of such as
were known to be in favour with the terrible commissioners. Other
certain made themselves guilty, and desired forgiveness of them at
whose hands they themselves had taken wrong before.

     There were also divers to be found, who, in time past,
counterfeited to be very earnest embracers of the true doctrine,
but, in their living and conversation, had greatly defaced it;
applying to their own fleshly lusts, the liberty that appertained
of right to the spirit, so that they thought it lawful to do what
they listed. These men supposed there was no way but one to purge
themselves of their misbehaviour, namely, if they became accusers
of those whose friendship they had ere whiles embraced: and to the
intent to make men believe that they professed the Romish religion
from the bottom of their hearts, and to curry favour with the
commissioners, they promised to take upon them the order of
priesthood without delay; for they knew the commissioners would
like them very well, who already were in such wise minded, that as
they would withhold no man from that order, that would offer
himself thereunto, so would they by all means endeavour to bring
every man thereto that was any thing witty or learned.

     After this, upon the twenty-fourth of December, which was
Christmas-even, the vice-chancellor with the heads of the houses,
meeting together in the schools, it was there concluded, that the
visitors' charges should be borne by the university and colleges,
(which then cost the university a hundred pounds thick,) and also
that no master of any college should suffer any of the fellows,
scholars, or ministers to go forth of the town, but to return
before the visitation.

     On Friday, the eighth of January, the queen's commissioners,
namely, Dr. Perne, vice-chancellor, Dr. Segewick, Dr. Harvy,
Master Frank, Rust, and another who is here nameless, also with
Sir James Dyer the recorder, Master Chapman and Evered sitting
together in the hall, certain were there called by the appointment
of L. Hawes, and charge given what should be done. And first the
commission was read. Then were all the high-constables called to
bring in their precepts, and sworn. Also two of every parish of
ten or twelve hundreds, were sworn to inquire of heresy, Lollardy,
conspiracy, seditious words, tales, and rumours against the king
and queen, Item, For heretical and seditious books, for
negligences and misdemeanour in the church, for observation of
ceremonies, for ornaments, and stock of the church.

     We said at the first, that the cardinal thought the
university to have need of reformation. The reason why he should
think so, was this; either because the same of long continuance,
since any man could remember, had cast off the yoke of the bishop
of Rome, and cleaved to the wholesome doctrine of the gospel; or
else by reason that both for the late schism, not yet worn out of
memory, and for the doctrine of Martin Bucer, who not long before
openly in the said university interpreted Holy Scripture, they saw
many so sore corrupted and spotted with this infection, that (even
as when fire is spread in a town) unless a speedy remedy were
adhibited out of hand, it were not possible, to their thinking, to
quench it many years after; who also feared (if it were not looked
to in time) lest this mischief should take root, and by little and
little infect all the members next unto it, which yet were whole
and sound.

     This was the year of our Lord 1556. To the intent therefore
to make a salve for this sore, the inquisitors, of whom we spake
before, came unto Cambridge the ninth day of January. And as they
were yet in their journey, and not far from the town, divers of
the masters and presidents of the colleges met them, and brought
them courteously, first into the town, and after to their
lodgings. They were entertained in Trinity College by Master John
Christopherson, master of the same house, and lately before
elected bishop of Chichester. Notwithstanding they were desired,
some to one place, and some to another, as occasion served, either
to do their duties, or to show their good wills; Cole to the
King's College, and Dr. Watson to St. John's. But whether it were
for the acquaintance of Christopherson, or for the largeness of
the house, which, forasmuch as it was able to receive them all,
seemed therefore most meet and convenient to take their conference
in, and stood well for all comers to have access unto them, they
all took up their lodgings in the said college with Master
Christopherson.

     At their coming thither an oration was made by a fellow of
the house, who in the name of all the rest, with long protestation
declared that they were most heartily welcome thither; and that he
and his fellows gave them great thanks, that it had pleased their
Lordships to have so good opinion of them, as to choose their
house especially to lodge in, whereby they had both encouraged
them to stand in hope of some further benevolence towards them,
and also done great worship to their college by their being there:
wherefore they should look at their hands again for as much duty
and reverence, as lay in their power to perform.

     To this oration Watson made answer, that this forward and
earnest good will and mind of theirs in doing such courtesy, was
right thankfully taken, both of him and his, exhorting them to
continue stedfastly in the same, and to proceed also when need
should require: for it was so far from any of their thoughts, to
stop them in this their race, that they would rather haste them
forward to run through more speedily, being not without good cause
persuaded to conceive good hope of their benevolence towards them,
inasmuch as they would do for them whatsoever might turn to their
profit and commodity.

     This day, forasmuch as it was toward evening ere they came,
and the sun was going down, was nothing else done. The next day,
being the tenth of January, they bestowed in recreating themselves
after their journey, and in setting other things at a stay.
Nevertheless, to the intent the same should not escape altogether
without doing somewhat, they interdicted the two churches, namely,
St. Mary's, where Master Bucer, and St. Michael's, where Paulus
Phagius, lay buried.

     These men were dead a good while before. Paulus Phagius had
scarce yet showed the proof of his wit and learning, when he
departed to God, 1549. Bucer lived but a little after. During
which time somewhat by writing, but chiefly by reading and
preaching openly, (wherein the old man, being painful in the word
of God, never spared himself, nor regarded his health,) he brought
all men into such admiration of him, that neither his friends
could sufficiently praise him, neither his enemies in any point
find fault with his singular life and sincere doctrine. A most
certain token whereof may be his sumptuous burial, solemnized with
so great assistance and gladness of all the degrees of the
university, that it was not possible to devise more to the setting
out and amplifying of the same. The whole manner and order of the
doing whereof being written by Master Nicholas Carre, a learned
man, in a little treatise to Sir John Cheke, knight, with an
epistle full of consolation as concerning his departure added
thereunto, was sent afterward unto Peter Martyr, then abiding at
Oxford.

     From the burial of Bucer and Phagius, unto the coming of
these visitors, were passed about three or four years, more or
less. And from the time that that blessed King Edward the Sixth
deceased, unto that day, the priests never ceased to celebrate
their masses and other kind of ceremonies in those places, and
that without scruple of conscience, as far as men could perceive.
But, after the time that these commissioners came thither, those
things that before were accounted for sacred and holy, began to be
denounced for profane and unholy. For they commanded that all
those assemblies that should hereafter be made for the executing
of holy ceremonies, should be removed to the King's chapel, which
is a place far more stately than all the others.

     Now was come the eleventh day, in which the vice-chancellor
of the university, with the masters and presidents of colleges,
and all the other graduates of every house, were commanded to
appear before the said commissioners in their habits. It was
commanded that the scholars also should come in their surplices;
but that was not done. They assembled in great number to Trinity
College, having the university cross borne before them, and in the
Gatehouse a form was set and covered, with cushions and carpet on
the ground, for the visitors; where the vice-chancellor, having on
a tissue cope, sprinkled holy water on them, and purposed to cense
them, but they refused it there; which notwithstanding afterward,
in the Queen's College and elsewhere, they refused not.

     There Master John Stokes, common orator of the university,
one of the popish superstition, (for none other but such, in those
days, might be promoted to any worship,) made an oration in the
name of all the rest.

The answer of Master Scot, bishop of Chester, to the oration of
John Stokes.

     When Master Stokes had made an end of speaking, the bishop of
Chester answered thereunto as follows:

     "That they took in right good part, that the[ir] mother the
university had made so open a declaration of her good will toward
them; for the which he gave most hearty thanks, desiring her to
perform, in deed and in her works, the things that she had so
largely promised of herself in words and communication. As
concerning their good wills, there was no cause to mistrust: for
their coming thither was not to deal any thing roughly with such
as fell to the amendment; but both the cardinal himself, and they
also, were fully minded to show favour, devising how to bring all
things to peace and tranquillity, desiring nothing more earnestly,
than that they which have erred and gone astray, should return
into the right path again. The right reverend father, the lord
cardinal, whom he wished to have been present, wished the selfsame
thing also, desiring nothing so much as with his own hands to
sustain and hold up, now ready to fall, or rather to raise up
already fallen to the ground, the university, his ward -- for he
gladly taketh upon him the name and duty of her guardian -- whom
it greatly grieved that the infections of the times past had
spread abroad so grievous diseases, that even the university
itself was touched with the contagious air thereof. For he would
gladlier have come thither to visit and salute it, than to correct
it, if the weightier affairs of the realm would have permitted it.
But now, seeing he could not do so, he had appointed this
commission, in the which he had assigned them to be his deputies,
which, because they knew him to set so much store by the
university, should extend the more favour to it; and (because they
themselves had been there brought up) would the more earnestly
embrace it. The chief matter that they came for tended to this
end, that such as had erred should confess their faults, and
return into the right way again: for they were in good forwardness
of healing, that acknowledged themselves to have offended. And
therefore it was wisely propounded on his part, that he would not
altogether excuse the faults of the university, nor of other men,
but [that they must] confess and acknowledge their crime, for that
there were many things had need to be corrected and amended.

     "The cause why they were sent thither was to raise up them
that were fallen, and to receive into favour such as were sorry
and would amend, wherein, if (contrary to their expectation) they
should not be able to do so much with some men as they would; yet
notwithstanding, according to their duty, they would show
themselves so diligent for their part, as that no lack might be
found in them. For it was more openly known, than that it could be
denied, that many men did divers things of a froward wilfulness,
and took stoutly upon them: wherewith as they were greatly moved
and aggrieved, (as reason was,) so they coveted to remedy the
mischief. Against whom, if any thing should seem hereafter to be
straitly determined, it was to be imputed to their own deserts,
and not to the wills of them. Neither ought such as are whole and
sound to be moved at the chastisement of others, forasmuch as it
pertained not only to the wiping out of the foul blot which now
sticked on the university, but also to the health of many others
which had taken much hurt by the infection of them. For their own
parts, they more inclined unto mercy than rigour. Howbeit,
considering that so great diseases could not by gentle medicines
be healed, they were driven of necessity to use stronger. And yet
if they would be contented to be brought again to their right
minds, which thing they chiefly coveted, (for they wished that all
should amend and be led by wholesome counsel,) and would yet at
length wax weary of their errors, and instead of them frequent
again the ancient customs of themselves and of their forefathers,
they might boldly look for all kind of humanity and gentleness at
their hands, in all this their business of reformation, which they
had now entered and begun, requesting no more of the university,
but to do as became them; which being performed, he promised that
their benevolence, neither in any public nor in any private
person's case, should in any wise be behind-hand."

     These things being finished, they were brought
processionaliter to King's College, by all the graduates of the
university, where was sung a mass of the Holy Ghost with great
solemnity, nothing wanting in that behalf that might make to the
setting-forth of the same. In this place it was marked that
Nicholas Ormanet, commonly surnamed Datary, (who albeit he were
inferior in estate unto Chester, being a bishop, yet was superior
to them all in authority,) while the mass was celebrating, eft
standing, eft sitting, and sometimes kneeling on his knees,
observed certain ceremonies, which afterward were required of all
others to be observed, as in process hereof was to be seen.

     From thence they attended all upon the legates to St. Mary's
church, which we declared before to have been interdicted; in the
which place, forasmuch as it was suspended, although no mass might
be sung, yet there was a sermon made in open audience by Master
Peacock in the Latin tongue, preaching against heresies and
heretics, as Bilney, Cranmer, Latimer, Ridley, &c. The which being
ended, they proceeded eftsoons to the visitation, where first Dr.
Harvy did, in the cardinal's name, exhibit the commission to the
bishop of Chester with a few words in Latin. Which being accepted,
and by Master Clerk openly read to the end, then the vice-
chancellor with an oration did exhibit the certificate under his 
seal of office with the cardinal's citation annexed, containing
every man's name in the university and colleges, with the officers
and all the masters of houses. Among whom was also Robert Brassey,
master of King's College, a worthy old man, both for his wisdom
and his hoar hairs; who, hearing his own name recited next after
the vice-chancellor's, said, he was there present, as all the
others were: nevertheless, forasmuch as the reformation of his
house was wholly reserved to the discretion of the bishop of
Lincoln, not only by the king's letters patent, but also by grant
of confirmation from the bishop of Rome himself, under a penalty,
if he should suffer any strangers to intermeddle, he openly
protested in discharge of his duty, that unless their commission
gave them authority and jurisdiction upon that college, either by
express words or manifest sense, he utterly exempted himself from
being present. This his exception they took all in great
displeasure; alleging that they were fully authorized for the
order of the matter by the cardinal, out of whose jurisdiction no
place nor person was exempted: wherefore he had done evil to call
into question their authority, so well known to all men. Chester
seemed to be more moved with the matter than all the others; and
that was because Brassey had a little before obtained the worship
of that room, even utterly against his will, and maugre his head;
he doing the worst he could against him.

     After the formal solemnity of these things thus accomplished,
the commission being read, and the citation exhibited, all the
masters of houses being only cited, every man for a while departed
home to his own house, with commandment to be at the common
schools of the said university at one of the clock the same day.
When the degrees of the university, commonly called regents and
non-regents, were assembled thither, they spent the rest of the
day in reading over of charters, granted to the university by
kings and princes, in searching out of bulls and pardons from the
pope, and in perusing of other monuments pertaining to the
university.

     The next day following, being the twelfth of January, they
resorted to the King's College to make inquisition, either because
the same for the worthiness thereof was chief and sovereign of all
the residue, or else because that that house specially before all
others had been counted, time out of mind, never to be without aa
heretic (as they termed them) or twain. And at that present time,
albeit that many now of late had withdrawn themselves from thence,
yet they judged there were some remaining still.

     The order and manner how they would be entertained of every
college, when they should come to make inquisition, they
themselves appointed, which was in this sort. They commanded the
master of every house, together with the residue, as well fellows
as scholars, apparelled in priest-like garments, (which they call
habits,) to meet them at the uttermost gate of their house towards
the town: the master himself to be dressed in like apparel as the
priest when he harnesseth himself to mass; saving that he should
put on uppermost his habit, as the rest did. The order of their
going they appointed to be in this wise: the master of the house
to go foremost; next unto him, every man in his order as he was of
degree, seniority, or of years. Before the master should be
carried a cross and holy water to sprinkle the commissioners
withal; and then, after that, the said commissioners to be censed.
And so after this meeting, and mumbling of a few devotions, they
determined with this pomp and solemnity to be brought to the
chapel.

     Many thought they took more honour upon them than belonged to
the state of man. Others (forasmuch as at that time they not only
pretended the jurisdiction of the cardinal, but also represented
the power and authority of the bishop of Rome himself, who was
accounted to be more than a mortal man) said, it was far less than
of duty appertained to his Holiness, in that the honour that was
done to his legates, was not done to them but to his Holiness. Now
was the hour come, at which they appointed to meet; and being
entered the King's College gate, where they looked for the master
and fellows of the house, seeing no man came to meet them, they
proceeded forth to the church-door, where they stayed. There,
perceiving how the master and the rest of the house were dressing
themselves as fast as they could, in such order as was appointed
before, they came in suddenly upon them, before they had set out
any foot out of their places.

     Then the master first excused himself that he was ready no
sooner, acknowledging that it had been his duty to have been in a
readiness. Secondly, he said he was very glad of their coming,
promising. first in his own name, and after in the name of all the
rest, as much reverence as might be, in all matters concerning
their common utility, the which he doubted not but should be
performed at their hands, according to his expectation. But like
as he had done the other day in St. Mary's church, the same
exception he made to them now also; the which his doing he
besought them not to be offended withal; for, seeing he did it
only for the discharge of his duty, he had juster cause to be held
excused.

     He had scarcely yet finished his tale, but the bishop of
Chester, with a frowning look and an angry countenance,
interrupting him of his talk, said, he needed not to repeat the
things he had protested before, nor they to make answer any more
to those things wherein they had sufficiently informed him before.
He rather feared that their quarrel was not good, that they made
such ado about it, and sought such starting-holes: for so were
diseased persons oftentimes wont to do, when, for the pain and
grief, they are not able to abide a strong medicine. As though
that any man were able to grant so strong a privilege, as to
withstand the pope's authority. As for the pope's letters, he
said, they must needs make on his side, and with such as were with
him, and could not in any wise be alleged against him. Therefore
he admonished him to desist from his unprofitable altercation, and
to conform himself and his to such things as then were in doing.

     After this they went to mass: which finished, with great
solemnity, first they went to the high altar of the church, and
having there saluted their god, and searching whether all were
well about him or no, they walked through all the inner chapels of
the church. The church-goods, the crosses, the chalices, the mass-
books, the vestments, and whatsoever ornaments were besides, were
commanded to be brought out unto them. When they had sufficiently
viewed all things, and had called forth by name every fellow and
scholar of the house, they went to the master's lodging, where
first and foremost swearing them upon a book to answer all such
interrogatories as should be propounded unto them, (as far as they
knew,) they examined first the master himself, and afterward all
the residue, every man in his turn. But there were some that
refused to. take this oath, because they had given their faith to
the college before, and also because they thought it against all
right and reason to swear against themselves: for it was contrary
to all law, that a man should be compelled to bewray himself, and
not to be suffered to keep his conscience free, when there is no
manifest proof to be laid to his charge; but much more unjust it
is, that a man should be constrained perforce to accuse himself.
Nevertheless these persons also, after much altercation, at length
(conditionally, that their faith given before to the college were
not impeached thereby) were contented to be sworn.

     Three days long lasted the inquisition there. This was now
the third day of their coming, and it was thought that the case of
Bucer and Phagius was delayed longer than needed: for they looked
to have had much altercation and business about the matter. Now,
forasmuch as the present state of the case required good
deliberation and advisement, the vice-chancellor and masters of
the colleges assembled at the common schools, where every man gave
his verdict what he thought meet to be done in this matter of
Bucer. After much debating, they agreed altogether in this
determination: that forasmuch as Martin Bucer, while he lived, had
not only sowed pernicious and erroneous doctrine among them, but
also had himself been a sectary and famous heretic, erring from
the catholic church, and giving others occasion to fall from the
same likewise, a supplication should be made to the lords
commissioners, in the name of the whole university, that his dead
carcass might forthwith be digged up, (for so it was needful to be
done,) to the intent that inquisition might be made as touching
his doctrine, the which being brought in examination, if it were
not found to be good and wholesome, the law might proceed against
him: for it was against the rule of the holy canons, that his body
should be buried in Christian burial. Yea, and besides that, it
was to the open derogation of God's honour, and the violating of
his holy laws, with the great peril of many men's souls, and the
offence of the faithful, especially in so difficult and contagious
a time as that was. Wherefore it was not to be suffered, that they
which utterly dissented from all other men in the trade of their
living, laws, and customs, should have any part with them in the
honour of burial. And therefore the glory of God, first and before
all things, ought to be defended; the infamy, (which through this
thing riseth on them,) with all speed put away; no room at all
left unto those persons to rest in, who even in the same places
where they lay, were injurious and noisome to the very elements,
but the place ought to be purged, and all things so ordered as
might be to the satisfying of the consciences of the weak. In
executing whereof so notable an example ought to be given to all
men, that no man hereafter should be so bold to attempt the like.

     They gave the same verdict by common assent upon Phagius
also. Unto this writing they annexed another, by the which they
lawfully authorized Andrew Perne, the vice-chancellor, to be the
common factor for the university. He was a man meetest for the
purpose, both for the office that he bare, and also because that
by the testimony of Christopherson he was deemed to be the most
catholic of all others. This supplication, confirmed by the
consent of all the degrees of the university and signed with their
common seal, the next day, which was the thirteenth of January,
the vice-chancellor put up to the commissioners. Note here, good
reader, what a feat of conveyance this was, to suborn the
university under a colourable pretence to desire this thing of
them by way of petition: as who should say, if they had not done
so, the other would never have gone about it of themselves.
commissioners was soon found out; for the commissioners had given
the vice-chancellor instructions in writing before. But now
peradventure they thought by this means to remove the envy of this
act from themselves.

     Thus the vice-chancellor came unto the commissioners,
according to the appointment made the day before, about seven of
the clock in the morning. He had scarce declared the cause of his
coming, but that he had not only obtained his suit, but also even
at the very same time received the sentence of condemnation, for
taking up Bucer and Phagius, fair copied out by Ormanet the datary
himself. This was to be confirmed by the consent of the degrees of
the university. Whereupon a solemn convocation, called,
Congregatio regentium et non regentium, for the same purpose was
appointed to be at nine of the clock; where the graduates being
assembled together, the demand was propounded concerning the
condemnation of Bucer and Phagius, and the grace asked, which was
this: "Pleaseth it you that Martin Bucer, for the heresies now
recited, and many others by him written, preached, and taught,
wherein he died without repentance, and was buried in Christian
burial, may be exhumate and taken up again? "

     After this grace eftsoons being granted, then the sentence of
condemnation, drawn by the datary, openly read, and immediately
another grace asked, that the same might be signed with the common
seal; the which request was very lightly and easily obtained. And
it was no marvel; for now after the death of King Edward, since
the time that the government of the realm came to the hand of
Queen Mary, all such persons being driven away as had rejected the
Romish religion, (in whom well nigh alone rested whatsoever wit
and learning were in the whole university besides,) such a sort of
rascals were put in their room, that all places now swarmed with
unlearned and unnurtured chaplains; to whom nothing was greater
pleasure, than to cause all men to speak slander and reproach of
Bucer. There were divers yet left among them to speak against
their demands. But they (because, as it commonly cometh to pass,
that might overcometh right) could nothing avail. For this is a
common custom in all such matters and ordinances, that look what
the greater number decreeth, is published in the name of all; and
that which the better part disallowed, seemeth as though no man at
all disallowed it.

     The next day, being the fourteenth of January, all the
visitors (only Christopherson, elect of Chichester, excepted) came
to the King's College; where, first going into the church, and
there making their prayers at the greetings, they so proceeded
into the stalls, there sitting all the mass time, the company
standing in their copes, and singing a solemn  in honour of the
visitors. After the  done, the provost in the best cope made to
them his protestation, unto whom the bishop of Chester made answer
also in Latin, declaring that he could not perceive to what
purpose his protestation was, notwithstanding they would accept it
and bear with him. Then went they to mass, which ended, the
catholic visitors approached up to the altar, and took down the
sacrament, and searched the pix, but first the two bishops tensed
the sacrament.

     Then they went unto the revestry, and opened the chalices,
corporas cases, and chrismatory, and viewed all those things. And
so returning into the provost's chamber, divided themselves in
examination of the provost, vice-provost, and the rest of the
company. The same day Dr. Bacon, master of Gonville-hall, bade the
vice-chancellor, Dr. Young, Dr. Harvy, Swinborne, Maptide, with
others, home to dinner. These men, immediately after dinner,
caused the common seal of the university to be put to the
aforesaid instrument of condemnation, according as was determined
the day before by the general consent of the graduates of the
university. And by and by after, they carried the same to the
commissioners to their lodging; the which when they had received,
forasmuch as (after more diligent perusing thereof) it liked them
not in all points, some things they rased out, some they
interlined, other some they changed; so that in fine, they were
fain to take the pain to engross it new again.

     About this time almost, one of the King's College, (of the
number of them that chanced to be there at such time as the
commissioners took a view of the ornaments of the church, and of
other things that the priests occupy at their ceremonies,) hearing
Ormanet call for the oil, wherewith sick folks were wont to be
annealed, (which, as it should seem, he had never seen before,)
after his departure, being desirous to see what gear it was, came
to the place; but it was kept under lock and key. Then he inquired
where it stood; and when he saw where, he demanded to have a sight
of the thick milk and a little oil, wherewithal men were wont to
be annealed. When it was brought before him, and that he had well
considered it, it was rank of savour, so that he was fain to turn
away his nose, bidding them make that milk into cheese betimes, or
else it would stink so that no man would be able to abide it. But
ere it was long after, he bought that word dearly; for there never
yet wanted some Doeg of Edom or other, to bear word of such things
to Saul: for they had their spies in every corner, who ever crept
in among company.

     St. Mary's church was not yet reconciled, nor the place
purged from the dead bones and withered carcass of Martin Bucer;
by means whereof, the trentals, obits, and anniversaries that were
customably wont to be done for Sir R. Read, knight, were appointed
to be done at the King's College, the commissioners being present
at the same. The bishop of Chester, or ever service was fully
done, going out, called to him one of them that were there, whom
he began to undermine with such kind of talk.

     "It is not unknown to thee that the time draweth nigh, when
Bucer's carcass, according to the decrees of the canon law, must
be digged up, and that which remaineth of him (to the intent that
all men may take ensample thereby) be put to the fire, (for so the
holy canons have enacted,) and the memorial of him be utterly
condemned to oblivion for ever. Now, forasmuch as he was buried
with great pomp and solemnity, we think it necessary that his
burning be executed with no less solemnity and furniture. This
assuredly is our meaning, and this toucheth all the degrees of the
university; for it is a foul shame and not to be borne with, that
so great reverence should be done unto heretics. Wherefore it
behoveth every man by all means, to show evident tokens of the
alteration of his mind: and it ought not to be thought a strange
matter that this inquisition is extended upon a dead man; for if
so be that in cases of high treason it be lawful to attaint a
person that is dead, it standeth with reason that these persons,
being more pestiferous and hurtful than those that are guilty of
treason, should abide like judgment. When they were buried,
orations were made before the degrees of the university, and
sermons preached to the people; the like thing now also, when they
shall be burned, do we purpose to have. Now because I understand
that thou art an expert orator, and canst handle thyself well in
that feat, I would choose thee before all others to do the thing,
which, forasmuch as it shall be greatly to thy praise and
commendation, I know thou wilt not refuse to take upon thee: and,
for my part, I assure thee, I have the gladlier called thee
hereunto, because I court thy preferment. There is but one in all
the university, that, when he was a young man, was my pupil,
Nicholas Carre by name, whom, for the good will I bear him in that
respect, I will join fellow with thee in this matter; to the
intent thou mayest well perceive thereby, that I commit this
charge unto thee to do thee honour."

     The man, having this oration in mistrust, answered in this
wise:

     "He wished, with all his heart, that the judgment as
concerning this case should be reserved to his betters, saying
that he was not desirous of that honour; for men would not give
credit to his words, neither was he able to devise what to say
against so worthy a person, especially that might seem to have any
likelihood in that behalf. For he knew not the man's living and
conversation; but, as far as he could gather by other men's talk,
he was a man of such integrity and pureness of living, that not
even his enemies could find any thing blameworthy in hitn. As for
his doctrine, it passed his power to judge of it, howsoever he
were deemed to be of a corrupt religion; whereof he was not able
to deter-mine, considering it was a doubtful question among so
great learned clerks. But this was manifestly apparent, that Bucer
undoubtedly was a man of' singular knowledge and dexterity of wit,
which for him to abuse, he thought it an intolerable
unshamefacedness.

     "Finally, for the estimation of so weighty a matter, it was
requisite to put some meeter persons to the defence of it; for,
neither in years was he grave and ancient enough, neither in wit
prompt nor ready enough, neither in eloquence sufficiently
furnished to take that matter upon him: and, if so be that he were
able to do any good, he might serve their turn in another matter."

     The bishop was still more earnest upon him: and when he saw
that it availed not to use this kind of persuasion with him, he
fell into a rage, and, at length, bewrayed himself in all his
pretence. For all this earnest entreatance was not to have had him
say somewhat against Bucer, (albeit it was part of his desire as
occasion should serve,) but to the intent that such as he
suspected for religion should speak against themselves. And
therefore he added moreover, saying:

     "Thou, at his burial, didst blaze and set him out
marvellously with epitaphs and sententious metres, wherefore now
also thou shalt neither will nor choose but speak in the contrary
part; and this to do, I straitly charge thee in mine own name, and
in the name of my fellow commissioners."

     After many words the other answered, that no man was able to
show any thing of his doing; and, if any could be brought before
him, he would condescend to satisfy their pleasure, otherwise he
would not by any means be induced to speak against him. At length,
when none of his writings could be showed, the bishop desisted
from his purpose.

     By this time, the sentence of condemnation was engrossed
again; to the signing whereof, a congregation was eftsoons called
of all the graduates of the university against the next day, which
there being read over, a new grace again was asked and granted for
setting the seal. Then were the graduates dismissed, with
commandment to resort forthwith to St. Mary's church, whither the
commissioners also repaired. When they had taken their places, Dr.
Harvy presented to them before all the company, a new commission,
to make inquest upon heresy, then newly sent from the lord
cardinal, which was read immediately by Vincent of Noally,
Ormanet's clerk, with a loud voice, that all men might hear it.
This done, Dr. Perne, who, as ye heard, was factor for the
university, exhibited to the commissioners in the name of the
university the sentence of the foresaid condemnation; the copy and
tenor whereof, hereafter (God willing) shall follow. This
condemnation being openly read, then Dr. Perne aforesaid desired
to send out process to cite Bucer and Phagius to appear, or any
others that would take upon them to plead their cause, and to
stand to the order of the court against the next Monday; to the
intent that when they had exhibited themselves, the court might
the better determine what ought to be done to them by order of
law.

     The commissioners condescended to his request, and the next
day process went out to cite the offenders. This citation Vincent
of Noally, their common notary, having first read it over before
certain witnesses appointed for the same purpose, caused to be
fixed up in places convenient, to wit, upon St. Mary's church
door, the door of the common schools, and the cross in the market-
stead of the same town. In this was specified, that whosoever
would maintain Bucer and Phagius, or stand in defence of their
doctrine, should at the eighteenth day of the same month, stand
forth before the lord commissioners in St. Mary's church, which
was appointed the place of judgment, and there every man should be
sufficiently heard what he could say. This commandment was set out
with many words.

     Shortly after, the matter drew toward judgment. Therefore the
day next before the day limited, which was the seventeenth of
January, the vice-chancellor called to him to Peterhouse, (whereof
he was master,) Dr. Young, Dr. Segewick; and with them Bullock,
Taylor, Parker, and Redman, Whitlock, Mitch, and certain others.
These men cast their heads together how they might bear witness
against Bucer and Phagius to convince them of heresy. For seeing
the matter was brought in face of open court, and because it might
so come to pass, that some patrons of their cause would come out,
they thought it needful to have witnesses to depose of their
doctrine: what came of this their consultation, it is not
perfectly known.

     The commissioners, for they were marvellously conscionable
men in all their doings, had great regard, in their expenses, of
every college where they should make inquisition. Wherefore, to
the intent that none of them should stretch their liberality
beyond measure, or above their power, they gave charge, at the
beginning, that there should not in any place be prepared for
their repast above three kinds of meat at the most; the like order
the cardinal himself, in a certain provincial synod, appointed in
his diets a little before, to all his priests and chaplains.

     Therefore when they came to the King's College, the
eighteenth day, to sit upon inquiry, and that one capon chanced to
be served to the table, more than was prescribed by the order
taken, they thrust it away in great displeasure. These thriving
men that were so sore moved for the preparing of one capon, within
little more than one month, beside their private refections,
wasted, in their daily diet, well nigh a hundred pounds of the
common charges of the colleges; so that the university may
worthily allege against them this saying of our Saviour, Woe unto
you that strain out a gnat, and swallow up a camel!

     The eighteenth day, the vice-chancellor, going to the
inquisitors sitting at the King's College, did put them in
remembrance, that the same was the day in which, by their process
sent forth the sixteenth day before, they had commanded to appear
in St. Mary's church, such as would take upon them to defend Bucer
and Phagius by the law. He desired therefore that they would
vouchsafe to sit there, if perchance any man would try the
adventure of the law. They lightly condescended thereunto. When
the vice-chancellor had brought them thither, he exhibited unto
them the process of the citation which he had received of them to
publish a little before, saying, that he had diligently executed
whatsoever the contents of the same required. After that they had
taken their places, and that no man put forth himself to answer
for the offenders, the judges called aside Dr. Young, Dr.
Segewick, Bullock, Taylor, Maptide, Hunter, Parker, Redman, above
mentioned. Also Brown, Gogman, Rud, Johnson, Mitch, Raven, and
Carre, who had before written out the burial of Bucer, with a
singular commendation of him, and sent it to Sir John Cheke,
knight. These men, taking first their oath upon a book, were
commanded to bear witness against the heresies and doctrine of
Bucer and Phagius. The twenty-second day of the same month was
limited to this jury to bring in their verdict.

     In the mean while, Ormanet and Dr. Watson abode at home in
their lodging to take the deposition of them whom we showed you
before to have been called to Peter-house, and to have
communicated with the vice-chancellor as concerning that matter,
whose depositions (as I told you) never came to light. The bishop
of Chester and Dr. Cole this day visited them of Katharine-hall,
where, as far as could be learned, nothing was done worthy of
rehearsal.

     As Ormanet the pope's datary was sitting at Trinity College,
John Dale, one of the Queen's College, came to him, whom he had
commanded before to bring with him the pix, wherein the bishop of
Rome's god of bread is wont to be enclosed. For Ormanet told them
he had a precious jewel; the same was a linen clout that the pope
had consecrated with his own hands, which he promised to bestow
upon them for a gift. But Dale, misunderstanding Ormanet, instead
of the pix brought a chalice and a singing cake called the host,
the which he had wrapped up and put in his bosom. When he was
come, Ormanet demanded if he had brought him the thing he sent him
for: to whom he answered, he had brought it. "Then give it me,"
quoth he. Dale pulled out the chalice and the singing cake. When
Ormanet saw that, he stepped somewhat back as it had been in a
wonder, calling him blockhead, and little better than a mad-man,
demanding what he meant by those things, saying; he willed him to
bring none of that gear, and that he was unworthy to enjoy so high
a benefit: yet notwithstanding, forasmuch as he had promised
before to give it them, he would perform his promise. Whereupon,
with great reverence and ceremony, he pulled out the linen cloth,
and laid it in the chalice, and the bread with it, commanding
them, both for the holiness of the thing, and also for the author
of it, to keep it among them with such due reverence as belonged
to so holy a relic.

     About the same time the commissioners had given commandment
to the masters of the colleges, that every man should put in
writing what books he had, with the authors' names; and to the
intent that every man should execute it without deceit, they took
a corporal oath of them. For they said, it was not lawful for any
man to have, read, or copy out of those ungodly books of wicked
heretics, written against the reverend sect of the catholics and
the decrees of the most holy canons; therefore they should
diligently search them out, to the intent they might be openly
burned. They said, they gave them warning of these things which
they ought not to look for; for these things ought rather to have
been done of their own free will, than extorted by force. Which
thing not only the canons commanded, but also the most noble and
worthy emperors Theodosius and Valentinian made in certain places
decrees, as concerning the writings of heretics, and especially
against the books of Nestorius. This commandment some executed
exactly and diligently; other some, forasmuch as they deemed it
wrongful, executed it slack enough.

     We declared before that the eighteenth day was limited for
the day of judgment. When the day came, and that neither Bucer nor
Phagius would appear at their call in the court, nor that any put
forth himself to defend them; yet the courteous commissioners
would not proceed to judgment; which nevertheless, for their
contumacy in absenting themselves, they might have done,
considering how that day was peremptory. But these men, being bent
altogether to equity and mercy, had rather show some favour, than
to do the uttermost they might by the law. Whereupon Vincent
published the second process, and set it up in the same places, as
in manner before. The meaning thereof varied not much from the
first, but that it put off the judgment day unto the twenty-sixth
of the same month; upon the which day the vice-chancellor was sent
for to their lodging, with whom they agreed concerning the order
of publishing the sentence. And because there should want no
solemnity in the matter, they commanded him further to warn the
mayor of the town to be there at the day appointed with all his
burgesses, which the vice-chancellor did speed with all readiness.

     While these things were a working against Bucer and Phagius,
in the mean while they foreslowed not to make inquisition in some
places as the matter required. Therefore, at almost the same time
they came into Clare-hall, and entered into the chapel, which was
their ordinary custom to do first of all, wheresoever they came,
they perceived there was no sacrament, as they call it, hanging
over the altar. The which thing being taken in great displeasure,
Ormanet, calling to him the master of the house, told him what a
great wickedness he had, by so doing, brought upon himself and all
his house: for, although he were so unwise as to think it no shame
at all, yet unto them it seemed an inexpiable offence. The old man
being amazed and looking about him how he might answer the matter,
while he went about to purge himself thereof, made the fault
double: he said it was a profane place never as yet hallowed, nor
consecrated with any ceremonies. At that word the commissioners
were yet more astonied, demanding whether he himself, or any
other, had used to sing mass there or no. When he had confessed
that both he himself and others also had oftentimes said mass
there: "O thou wretched old man," quoth Ormanet, "thou hast cast
both thyself and them in danger of the grievous sentence of
excommunication." Ormanet, being sore amazed at the beginning,
searched the man narrowly: how many benefices he had? where they
lay? by whose favour or licence he held so many at once? what
excuse he had to be so far and so long from them? for, as it
should seem, he spent the most part of the whole year in the
university, far from the charge that he had taken upon him.
Swinborne was so sore astonied at this so sudden disquietness of
Ormanet, that, being more disquieted himself, he was not able to
answer one word, neither to these things, nor to any other things,
appertaining to the state of his house. Wherefore one of the
fellows, who was the senior of all the rest, was fain to take upon
him the master's turn in that business. This was now the twenty-
second day, which I told you was limited to the jury, Young,
Segewick, &c., to give up their verdict; who nevertheless, during
the time that the inquisitors, sat in St. Mary's church, neither
appeared that day, nor put up any thing openly against them that
were accused: whether they objected any thing secretly against
them or no, I am not able to say, for, by like oath they were
exhibited to publish their depositions, as they were bound to bear
witness.

     In this session nothing was done, saving that the vice-
chancellor restored again the process for appearance, that he had
received of them two days ago, the tenor whereof he said he had
published, upon the contumacy of them that were cited, according
as they had commanded him; whereupon he requested them to appoint
the fourth day next following to pronounce the sentence of
condemnation, which, without any difficulty, he obtained. For I
showed you before that so it was agreed among themselves; and yet
these bloody butchers would, for all that, seem meek and merciful
men; insomuch that they would seem to determine nothing of their
own heads, before that this most filthy executioner of other men's
wicked lusts had earnestly sued to them for the same: as though no
man had been able to espy out their colourable conveyance, or as
if we had cast from us both our minds and eyes, that we should
neither understand nor see their crafty packing. Even so they,
setting a fair gloss upon all their doings, sought to bring
themselves in credit with men, to the intent that,when opportunity
should serve, they might, to their own most advantage, deceive men
unawares. Surely they might not in any wise seem to do those
things which they were most chiefly bent upon, and therefore they
sought all means possible to blear men's eyes, that they should
not see them; but they could not so escape unspied. About this
time they sent out a commandment that the master of every college,
by the advice of his house, should cause to be put in writing how
much every house had of ready money, how much of yearly revenue,
how much thereof had been bestowed about necessary uses of the
college, how much went to the stipends of the fellows and the
daily diet of the house, how much was allowed for other
extraordinary expenses, how much remained from year to year, what
was done with the overplus; with a due account of all things
belonging to that purpose: which thing (because that, for the
strangeness and novelty thereof, it should not make men to muse
and break their brains about it) they said that, before them, the
colleges of Eton and Winchester had done the like. The cause why
they coveted to be certified therein, was for none other purpose
but to the intent that they themselves might see whether that
they, to whose charge the custody and administration of those
goods were committed, had behaved themselves so truly and
faithfully, as, by their oath, they were bound to do: this
pretence made these diligent and curious stewards of other men's
goods. But it was known well enough that this was rather a feigned
allegation than a true tale; for it was their mind to search what
power the clergy were of, of which, forasmuch as they made an
assured account, [they were] willing to take their parts; who were
the chief heads in this business they coveted to know beforehand,
and to put them in a readiness against all hazards and adventures
of fortune. And no man ought to surmise that this conjecture is
vain, or that it dependeth upon a light ground, considering what a
deal of armour, what a deal of artillery and furniture for the
wars, the whole body of the clergy, but especially the prelates,
(who at that time bare all the sway,) had laid up in store at home
in their own houses, or else put in custody of their confederates;
which, forasmuch as they could be construed to tend to none other
purpose than to open force, (especially in so cankered a time as
that was,) is it not a good likelihood, that to the same intent
and purpose, inquisition should be made of the strength of the
university, which itself, to the uttermost of her power, was ready
to sustain any danger or burden for the maintenance of that filthy
superstition? But God hath looked mercifully upon us, and pulled
their swords from our necks. But let us return to Bucer and
Phagius.

     Now was come the day of judgment: which day, as I said, was
the twenty-sixth of January, which being now come, first all
degrees of the mother university were assembled. And to fill up
this pageant, thither came also the mayor and his townsmen; and
all met together in St. Mary's church, to behold what there should
be determined upon these men. After long attendance, at length the
commissioners came forth, and went up to a scaffold that was
somewhat higher than the residue, prepared for the same purpose.
When they had taken their places, Dr. Perne, the vice-chancellor,
the player of this interlude, fashioning his countenance with
great gravity, reached to them the process that was lately
published, to cite them, saying these words: "I bring forth
again," quoth he, "to you, right reverend fathers, and
commissioners of the most reverend my Lord Cardinal Pole,"
painting out the rest of his style, "this citation executed
according to the purport and effect of the same:"-- omitting
nothing for his part that might make to the commendation of this
matter. When he had thus finished his tale, by and by the bishop
of Chester, after he had a little viewed the people, began in
manner as followeth.

     "Ye see "(quoth he) "how sore the university presseth upon
us, how earnest intercession it maketh unto us, not only to
denounce Bucer and Phagius, which these certain years past have
spread most pernicious doctrine among you, to be heretics, (as
they be indeed,) but also that we will command their dead
carcasses, which unto this day have obtained honourable burial
among you, to be digged up, and as it is excellently ordained by
the canon law, to be cast into fire, or whatsoever is more
grievous than fire, if any can be. For the degrees of the
university deal not slightly nor slackly with us in this case, but
do so press upon us, and follow the suit so earnestly, that they
scarce give us any respite of delay. And I assure you, albeit this
case of itself be such, as that even the unworthiness of those
persons (though there were no further cause) ought to induce us to
the doing thereof; much the rather moved with these so wholesome
petitions, it is meet and convenient we should grant it. For
howsoever we of ourselves are inclined to mercy in our hearts,
(than the which we protest there is nothing under the sun to us
more dear and acceptable,) yet, notwithstanding, the very law
riseth up to revengement; so that the common salvation of you all,
which the law provideth for, must be preferred before the private
charity of our minds. Neither ought any such negligence to
overtake us for our parts, that we, being scarce yet escaped out
of the shipwreck of our former calamity, should now suffer this
unexpiable mischief to disquiet any longer the consciences of the
weak.

     "Moreover, it is but reason that we should do somewhat at so
earnest entreatance and suit of the university. I need not to
speak much of ourselves; for if we had been desirous to enterprise
this matter, it had been lawful after the first citation to have
proceeded to judgment: but because we were willing that their
defenders should be heard, and that the matter should be denounced
and tried by law, we sent out the second process.

     "If we had desired revengement, we might have showed cruelty
upon them that are alive: of the which (alas! the more pity) there
are too many that embrace this doctrine. If we thirsted for blood,
it was not so to be sought in withered carcasses and dry bones.
Therefore ye may well perceive, it was no part of our wills that
we now came hither; but partly induced at the entreaty of the
university; partly moved with the unworthiness of the case itself;
but especially for the care and regard we have of your health and
salvation, which we covet by all means to preserve. For you
yourselves are the cause of this business; you gave occasion of
this confession, among whom this day ought to be a notable
example, to remain, as a memorial to them that shall come after,
as in that which ye may learn not only to shake off the filth
which ye have taken of these persons; but also to beware hereafter
that ye fall no more so shamefully as ye have done. But I trust
God will defend you, and give you minds to keep yourselves from
it.

     "As concerning the parties themselves, whose case now hangeth
in law, they bare about the name of the gospel, whereas indeed
they wrought nothing else than thievery and deceit. And so much
the wickeder were they, in that they sought to cover so shameful
acts with the cloak of so fair and holy a name. Wherefore it is
not to be doubted but that God will punish this despite, of itself
wicked, to you pernicious; but the authors thereof shameful and
abominable.

     "But if God, as he is slow to wrath and vengeance, will wink
at it for a time, yet notwithstanding if we, upon whom the charge
of the Lord's flock leaneth, should permit so execrable crimes to
escape unpunished, we should not live in quiet one hour."

     When he had thus spoken, he recited the sentence out of a
scroll, and condemned Bucer and Phagins of heresy.

     After the sentence read, the bishop commanded their bodies to
be digged out of their graves, and being degraded from holy
orders, delivered them into the hands of the secular power: for it
was not lawful for such innocent persons as they were, abhorring
from all bloodshed, and detesting all desire of murder, to put any
man to death! Oh unworthy and abominable act! for which the
university shall never be able to make satisfaction. How unworthy
a thing was it, to do all the spite that might be to him being
dead, to whom, being alive, she exhibited all the honour and
reverence she could devise! How intolerable a thing was it, to
detest and abhor him as a wicked deceiver and leader out of the
right way, being dead, whom, in his lifetime, she had followed and
reverenced with all humility and obeisance, as her master and
chief guide of her life! What a monstrous thing is it not to spare
him when he was dead, who, during his life, being aged and always
sickly, yet never spared himself, to the intent he might profit
them! Nothing grieved him more, all the time he lay sick and
bedridden, than that he was unprofitable both to them and to the
church of God; and yet when he was deceased, he neither found
obedience among his disciples nor burial among Christian men. If
manhood and reason could not have obtained so much at our hands,
as to spare his memorial or reverence his ashes, yet nature and
the common law of all nations, (by which, upon promise made by the
body of the realm, he came thither,) ought to have withheld this
so great cruelty and extreme barbarousness, or savageness, from
his bones. Notwithstanding this infamy of the university so openly
gotten, Andrew Perne, with his slanderous talk, more increased
for, over and besides this oration and sentence of Dr. Scot, came
in also Perne, vice-chancellor, with his sermon which he made
before the people, tending to the same effect, to the depraving of
Master Bucer, taking for his theme, the place of Psalm cxxxiii.,
Behold how good and pleasant a thing it is, &c.

The effect of Dr. Perne's sermon against Martin Bucer.

     "Where, beginning first with the commendation of concord, and
of the mutual knitting together of the minds, he alleged, that it
was not possible to hold together, unless the concord were derived
out of the head, the which he made to be the bishop of Rome, and
that it also rested in the same.

     "After he had made a long protestation hereof, he passed
forth to Bucer, upon whom he made such a shameful railing, that it
is not possible to defame a man more than he did, saying, that his
doctrine gave occasion of division in the commonwealth; and that
there was not so grievous a mischief, which by his means had not
been brought into the realm.

     "Although all men might perceive by the books he had
compiled, what manner of doctrine it was; yet, notwithstanding,
(he said,) he knew it more perfectly himself, than any did, and
that he had learned it apart at the author's hand himself. For at
such time as they had communication secretly among themselves,
Bucer (said he) would oftentimes wish he might be called by some
other name, than by the name he had; for this purpose, as though
knowing himself guilty of so grievous a crime, he might by this
means escape unknown to the world, and avoid the talk that went
among men of him.

     "Moreover, among other things he told how Bucer held opinion,
(which thing he should confess to him his own self,) that God was
the author and wellspring, not only of good, but also of evil; and
that whatsoever was of that sort, flowed from him, as from the
head-spring and maker thereof. The which doctrine he upheld to be
sincere; howbeit, for offending divers men's consciences, he durst
not put it into men's heads."

     Many other things he patched together of like purport and
effect, as of the supremacy of the bishop of Rome, of the marriage
of priests, of divorcements; and of shameful usury also, as though
he had deemed the same lawful to be used among Christian people;
with divers other of the like sort. In all which his allegations,
considering how lewdly, without all shame, he lied upon Bucer, (as
his writings evidently declare,) he did not so much hinder his
name with railing upon him, as win unto himself an inexpiable
infamy, by forging so shameful leasings upon so worthy a man.

     But what needeth witness to prove him a liar? his own
conscience shall make as much against him, as a number of men. It
was reported for a truth, and that by his own familiar friends
testified, that the said Dr. Perne himself, either immediately
after his sermon, or else somewhat before he went to it, striking
himself on the breast, and in manner weeping, wished (at home at
his house) with all his heart, that God would grant his soul might
even then presently depart and remain with Bucer's. For he knew
well enough that his life was such, that if any man's soul were
worthy of heaven, be thought his in especial to be most worthy.

     Whiles he was thus talking to the people, in the mean time
the leaves of the church doors were covered over with verses, in 
the which the young men, to show their folly, which scarce knew
him by sight, blazed Bucer's name with most reproachful poetry.

     Divers also that were somewhat more grown in years, and yet
more fools than the young men, like eager curs, (who had been well
served if their legs had been broken for their labour,) barked all
that they could against him. And to the intent it might seem to be
done by a great number, wherein the papists greatly vaunt
themselves, they enticed unto the same business many that by all
means favoured Bucer, and that reverenced his name, as it became
them; who, notwithstanding, to the intent that under this pretext
they might escape their cruelty, full sore against their wills,
faintly and slenderly pricked at him.

     These things being despatched, Perne (as though he had sped
his matter marvellously well) was, for his labour, of courtesy
bidden to dinner to Trinity College by the commissioners; where,
after the table was taken up, they caused the sentence of
condemnation to be copied out with all speed: which, being signed
with the bishop of Chester's seal, the next day following was for
a triumph sent to London, with divers of those verses and
slanderous libels. Besides this, they sent also their own letters,
wherein they both advertised the cardinal how far they had
proceeded in that matter, and also desired his Grace, that he
would cause to be sent out of hand to Smith, the mayor of the
town, the commandment commonly called a writ, for the burning of
heretics. For unless he had the queen's warrant to save him
harmless, he would not have to do in the matter; and that which
remained to be done in that case, could not be despatched till
that warrant came.

     While this pursuivant went on his journey, they willed to be
brought unto them the books that they commanded before to be
searched out: for they determined to throw them into the fire with
Bucer and Phagius.

     About the same time Dr. Watson, taking occasion upon the day,
because it was a high feast, in the which was wont to be
celebrated the memorial of the purification of the blessed Virgin,
made a sermon to the people upon that psalm, We have received thy
mercy, O Lord, in the midst of thy temple, &c.; in the which
sermon he spake much reproach of Bucer and Phagius, and of their
doctrine.

The effect of Watson's sermon upon Candlemas day.

     "He said that these men, and all the heretics of our time
that were of the same opinion, (the which for the most part, he
said, we budded out of Germany,) among other things which they had
perniciously put into men's heads, taught to cast away all
ceremonies. Whereas, notwithstanding, the apostle himself
commanded all things to be done in due order. And upon that deed
of the blessed Virgin and Joseph, which was done by them as upon
that day, it was manifestly apparent, that they with our Saviour,
being then a little babe, observed these rites and ceremonies for
catholic men to teach. For he said that they came to the temple
the same time with wax candles in their hands, after the manner of
procession, (as they term it,) in good order, with much reverence
and devotion; and yet we were not ashamed to laugh and mock at
these things with the heretics and schismatics."

     As he was telling his tale of Christ, Mary, and Joseph, one
of them that heard him, a pleasant and merry-conceited fellow,
turning himself to him that stood next him; "And if it be true,"
quoth he "that this man preacheth, which of them I pray you (if a
man might spur him a question) bare the cross before them? for
that might not be missing in such solemn ceremonies." Not only
this man jested at the preacher's folly, but divers others also
laughed at his manifest unshamefacedness, in preaching these so
vain and foolish superstitions.

     While he was thus talking to his audience, John
Christopherson, elected bishop of Chichester, being stricken with
a sudden sickness, fell down in a swoon among the press; and with
much ado, being scarce able a good while to come to himself again,
in the mean time babbled many things unadvisedly, and as though he
had been out of his wits. Some thought it came upon this occasion,
because he had been greatly accused before the commissioners for
mispending and misordering the goods of the college, and therefore
was grieved with the matter, knowing that they had been offended
with him by this, that Ormanet had cancelled before his face a
lease of his, by the which he had let to farm to his brother-in-
law a certain manor of that college, because the covenants seemed
unreasonable.

     By this time was returned again the pursuivant, who (as we
before told) was sent to London with the commissioners' letters,
and brought with him a warrant for the burning of these men. Upon
the receipt whereof, they appointed the sixth day of February for
the accomplishment of the matter; for it had hanged already a
great while in hand.

     Therefore when the said day was come, the commissioners sent
for the vice-chancellor, demanding of him in what case things
stood; whether all things were in a readiness for the
accomplishment of this business, or no. Understanding by him that
all things were ready, they commanded the matter to be broached
out of hand.
Illustration: Phagius's Body Exhumed in St. Michael's Churchyard

     The vice-chancellor therefore, taking with him Marshal the
common notary, went first to St. Michael's church, where Phagius
was buried. There he called forth Andrew Smith, Henry Sawyer, and
Henry Adams, men of the same parish, and bound them with an oath,
to dig up Phagius's bones, and to bring them to the place of
execution. Marshal took their oaths, receiving the like of Roger
Smith and William Hasell, the town-sergeants, and of John Capper,
warden of the same church, for doing the like with Bucer. Smith,
the mayor of the town, which should be their executioner, (for it
was not lawful for them to intermeddle in cases of blood,)
commanded certain of his townsmen to wait upon him in harness, by
whom the dead bodies were guarded; and being bound with ropes, and
laid upon men's shoulders, (for they were enclosed in chests,
Bucer in the same that he was buried, and Phagius in a new,) they
were borne into the midst of the market-stead, with a great train
of people following them. This place was prepared before, and a
great post was set fast in the ground to bind the carcasses to,
and a great heap of wood was laid ready to burn them withal. When
they came thither, the chests were set up on end with the dead
bodies in them, and fastened on both sides with stakes, and bound
to the post with a long iron chain, as if they had been alive.
Fire being forthwith put to, as soon as it began to.flame round
about, a great sort of books that were condemned with them, were
cast into the same.

     There was that day gathered into the town a great multitude
of country folk, (for it was market day,) who, seeing men borne to
execution, and learning by inquiry that they were dead before,
partly detested and abhorred the extreme cruelty of the
commissioners toward the rotten carcasses, and partly laughed at
their folly in making such preparature: "for what needeth any
weapon," said they, "as though they were afraid that the dead
bodies, which felt them not, would do them some harm? or to what
purpose serveth that chain wherewith they are tied, since they
might be burnt loose without peril? For it was not to be feared
that they would run away."

     Thus, every body that stood by found fault with the cruelness
of the deed, either sharply or else lightly, as every man's mind
gave him. There were very few (and those not of sound and
wholesome religion) that liked their doing therein.

     In the mean time that they were a roasting in the fire,
Watson went into the pulpit in St. Mary's church, and there,
before his audience, railed upon their doctrine, as wicked and
erroneous, saying, that it was the ground of all mischief that had
happened of a long time in the commonweal.

The purpose of Dr. Watson's sermon against Bucer and Phagius.

     "For behold," said he, "as well the prosperity, as the
adversity, of these years that have ensued, and ye shall find that
all things have chanced unluckily to them that have followed this
new-found faith; as contrarily all things have happened
fortunately to them that have eschewed it. What robbing and
polling (quoth he) have we seen in this realm, as long as religion
was defaced with sects; the common treasure (gathered for the
maintenance of the whole public weal) and the goods of the realm
shamefully spent in waste for the maintenance of a few folks'
lusts; all good order broken, all discipline cast aside; holidays
appointed to the solemnizing of ceremonies neglected; and that
more is, the places themselves beaten down; flesh and other kind
of prohibited sustenance eaten every where upon days forbidden,
without remorse of conscience; the priests had in derision; the
mass railed upon; no honour done to the sacraments of the church;
all estates and degrees given to such a licentious liberty without
check, that all things may seem to draw to their utter ruin and
decay.

     "And yet in the mean time, the name of the gospel was
pretended outwardly, as though that for it men ought of duty to
give credit to their erroneous opinions; whereas indeed there is
nothing more discrepant, or more to the slander of God's word,
than the same. For what other thing taught they to remain in that
most blessed and mystical sacrament of the body of our Lord, than
bare unleavened bread? And what else do the remnant of them teach
unto this day? whereas Christ by express words doth assure it to
be his very body. How perilous a doctrine is that which concerneth
the fatal and absolute necessity of predestination? and yet they
set it out in such wise, that they have left no choice at all in
things. As who should say, it skilled not what a man purposed of
any matter, since he had not the power to determine otherwise than
the matter should come to pass. The which was the peculiar opinion
of them that made God the author of evil, bringing men, through
this persuasion, into such a careless security of the everlasting
eternity, that in the mean season it made no matter either toward
salvation, or damnation, what a man did in this life. These errors
(which were not even among the heathen men) were defended by them
with great stoutness."

     These and many other such things he slanderously and falsely
alleged against Bucer, whose doctrine (in such sort as he himself
taught it) either he would not understand, or else he was minded
to slander. And yet he was not ignorant, that Bucer taught none
other things than the very same whereunto both he and Scot, in the
reign of King Edward the Sixth, had willingly assented, by
subscribing thereto with their own hands. While he talked in this 
wise before the people, many of them that had written verses
before, did set up others new, in the which, like a sort of water-
frogs, they spewed out their venomous malice against Bucer and
Phagius. This was the last act of this interlude, and yet there
remained a few things to be done, among the which was the
reconciling of two churches, of our Lady and of St. Michael, which
we declared to have been interdicted before.

     This was done the next day following, by the aforesaid bishop
of Chester, with as much ceremonial solemnity as the law required.
But that impanate god, whom Bucer's carcass had chased from
thence, was not yet returned thither again; neither was it lawful
for him to, come there any more, unless he were brought thither
with great solemnity. As I suppose, during all the time of his
absence, he was entertained by the commissioners at Trinity
College, and there continued as a sojourner. For thither came all
the graduates of the university, the eighth of February, of
gentleness and courtesy, to bring him home again. Amongst the
which number, the bishop of Chester (worthy for his estate to come
nearest to him, because he was a bishop) took and carried him clad
in a long rochet, and a large tippet of sarcenet about his neck,
wherein he wrapped his idol also. Ormanet the datary had given the
same a little before to the university, for that and such-like
purposes.

     When this idol should return home, he went not the
straightest and nearest way, as other folks are wont to go; but he
fetched a compass about the most part of the town, and roamed
through so many of the streets, that it was a large hour and more
ere he could find the way into this church again. (I believe the
ancient Romans observed a custom not much unlike this in their
procession, when they made supplications at the shrines of all
their gods.) The order of which procession was this; the masters
regents went before, singing with a loud voice, Salva festa dies,
&c. Next them followed the bishop of Chester; about him went
Ormanet and his fellow commissioners, with the masters of the
colleges, bearing every man a long taper-light in his hand. After
whom, a little space off, followed other degrees of the
university. Last, behind came the mayor and his townsmen. Before
them all went the beadles, crying to such as they met, that they
should bow themselves humbly before the host. If any refused so to
do, they threatened to send them forthwith to the toll-booth.
Their god being led with this pomp, and pacified with great
sacrificed hosts of Bucer and Phagius, at length settled himself
again in his accustomed room.

     Scot of Chester prayed with many words, that that day might
be lucky and fortunate to himself, and to all that were present,
and that from that day forward (now that God's wrath was appeased,
and all other things set in good order) all men should make
themselves conformable to peace and quietness, namely, in matters
appertaining to religion. After this, they bestowed a few days in
punishing and amercing such as they thought had deserved it. Some
they suspended from giving voices either to their own preferment,
or to the preferment of any other. Some they forbade to have the
charge of pupils, lest they should infect the tender youth (being
pliable, to take what print soever should be laid upon them) with
corrupt doctrine and heresy. Others they chastised wrongfully
without any desert; and many a one they punished, contrary to all
right and reason.

     Last of all they set forth certain statutes, by the which
they would have the university hereafter ordered. Wherein they
enacted many things as concerning the election of their offices of
the university, of keeping and administering the goods of the
university, and of many other things. But especially they handled
the matter very circumspectly for religion, in the which they were
so scrupulous, that they replenished all things either with open
blasphemy, or with ridiculous superstition. For they prescribed at
how many masses every man should be day by day, and how many
Pater-nosters and Aves every man should say when he should enter
into the church; and in his entrance, after what sort he should
bow himself to the altar, and how to the master of the house; what
he should do there, and how long he should tarry; how many, and
what prayers he should say; what, and how he should sing; what
meditations others should use while the priest is in his memento,
mumbling secretly to himself; what time of the mass a man should
stand, and when he should sit down; when he should make courtesy,
when exclusively, when inclusively; and many other superstitious
toys they decreed, that it was a sport then to behold their
superstitions, and were tedious now to recite them.

     Moreover these masters of good order, for fashion's sake,
ordained that every man should put on a surplice, not torn nor
worn, but clean, forbidding them in any wise to wipe their noses
thereon; and these are the things which we told you before, that
some noted Ormanet, how devoutly he observed them in the king's
chapel.

     These things thus set at a stay, when the commissioners were
now ready to go their ways, the university, for so great benefits,
(which she should not suffer to fall out of remembrance many years
after,) coveting to show some token of courtesy towards them
again, dignified Ormanet and Cole with the degree of doctorship;
for all the residue (saving Christopherson, who now, by reason he
was elected bishop, prevented that degree) had received that order
before. Thus at length were sent away these peace-makers, that
came to pacify strifes and quarrels, who, through provoking every
man to accuse one another, left such gaps and breaches in men's
hearts at their departure, that to this day they could never be
closed nor joined together again.

     These commissioners, before they departed out of the
university, gave commandment, that the masters of every house
should copy out their statutes, the which, besides common
ordinances, contained in them certain rules of private order for
every house particularly. Swinborne (who, as I said, was master of
Clare-hall) being demanded whether he would have those things
engrossed in parchment or in paper, answered, that it made no
matter wherein they were written; for the paper, or slighter thing
that were of less continuance than paper, would serve the turn
well enough: for, he said, a slenderer thing than that would last
a great deal longer than those decrees should stand in force.
Neither was the man deceived in his conjecture; for within two
years after, God, beholding us with mercy, called Queen Mary
(which princess the cardinal, and the rest of the bishops of
England, miserably abused to the utter destruction of Christ's
church) out of this life the seventeenth of November, anno 1558;
after whom her sister Elizabeth succeeded in the kingdom; raised
to life again the true religion, being not only sore appalled and
commanded to seek her a new dwelling-place, but in a manner burnt
up and consumed to ashes; which, after the time she once began to
recover strength again, and by little and little to lift up her
head, the filthy dregs of the Romish juggling-casts began
forthwith to melt away. Whereupon the church of God began to be
edified again in England, the building whereof the Sanballats and
Tobiases did not only as then hinder and waste, but, even in this
day also, (as Satan is a most subtle slanderer,) work all the
policies they can devise, that the truth (which is not dark unless
men be blinded wilfully) should not come abroad and be seen in the
light. While the broken and decayed places in this work were in
repairing, it came to remembrance how the right reverend father,
sometime our schoolmaster, Martin Bucer, with Paulus Phagius,
being taken with the violent tempest of the former times, were
thrown down out of their standing which they had in the wall of
this building; whom the most reverend fathers in Christ, Matthew
Parker, now archbishop of Canterbury and primate of all England,
(who before, at his burial, preached honourably of him,) and
Edmund Grindall, bishop of London, (who among the rest did him
that service, that he did help to bear him in his coffin to burial
on his shoulders,) and other both honourable and worshipful
persons -- among whom was Walter Haddon, master of the Requests to
the queen's Highness, who made a funeral oration of the death of
Bucer, being himself half dead -- these having received commission
of the queen's Majesty to make a reformation of religion in the
university of Cambridge and other parts of the realm, decreed that
they should be set in their places again. For the performance
hereof, the aforesaid right reverend fathers addressed their
letters to the vice-chancellor and the graduates of the
university. Andrew Perne bare still that office; who, by his good
will, could not abide to hear one word spoken as touching the full
restitution of Bucer and Phagius. When he had perused these
letters, he propounded the matter to the degrees of the
university, whether it pleased them that the degrees and titles of
honour, taken away from Martin Bucer and Paulus Phagius by the
verdict of the whole university, should, by the same, be fully
restored again; and that all acts done against them and their
doctrine should be repealed and disannulled: which demands were
openly consented unto by all the graduates of the university. This
was about the twenty-second day of July, in the year of our Lord,
1560.

     Albeit that this had been sufficient to restore them lawfully
again, nevertheless, forasmuch as it seemed not enough in
consideration of the dignity of so worthy men, and in satisfaction
of the duty of the university, they that were the chief doers in
this matter called a congregation in St. Mary's church, at the
last day of the same month saving one: in which place consultation
was had concerning Bucer and Phagius, not with so great furniture
and gloriousness, (which things the truth seeketh not greedily
for,) but with honest comeliness, to the intent to reconcile men's
hearts again. An oration was made by Acworth, the common orator of
the university, whose words I will rehearse in order as he spake
them.

     "I am in doubt whether I may entreat of the praise and
commendation of so great a clerk for the celebrating whereof, this
assembly and concourse of yours is made this day); or of vices and
calamities, out of the which we be newly delivered; or of them
both, considering the one cannot be mentioned without the other.
In the which times ye felt so much anguish and sorrow, my right
dear brethren, that if I should repeat them, and bring them to
remembrance again, I fear me, I should not so much work a just
hatred in us towards them, for the injuries received in them, as
renew our old sorrow and heaviness. Again, men must needs account
me unadvised and foolish in my doing, if I should think myself
able to make him which hath lived before our eyes in praise and
estimation, more famous and notable by my oration, which he, by
his living and conversation, hath oftentimes polished. But the
wickedness of the times, which endeavoured to wipe clean out of
remembrance of men the name that was so famous and renowned in
every man's mouth, did much profit him: insomuch, that both in his
lifetime all things redounded to his continual renown, and
especially after his decease, nothing could be devised more
honourable, than with so solemn furniture and ceremonies, to have
gone about to hurt the memorial of such a worthy man, and yet
could not bring to pass the thing that was so sore coveted; but
rather brought that thing to pass, which was chiefly sought to be
avoided. For the desire that men have of the dead, hath purchased
to many men everlasting fame, and hath not taken away immortality,
but rather amplified and increased the same. By means whereof it
cometh to pass, that he that will entreat of those things that
pertain to the praise of Bucer after his death, cannot choose but
speak of the crabbedness of the times past, upon the which riseth
a great increase and augmentation of his praise. But his life so
excellently set forth, not only by the writings of the clerks,
Cheke and Carre, and by the lively voice of the right famous Dr.
Haddon, uttered in this place to the great admiration of all the
hearers, when his body should be laid into his grave to be buried;
and after his burial, by the godly and most holy preachings of the
right reverend father in Christ the archbishop of Canterbury that
now is, and of Dr. Redman, the which, for the worthiness and
excellency of them, ought to stick longer in our minds unwritten,
than many things that are penned and put in print; but also by the
great assembly of all the degrees of the university the same day,
in bringing him to his grave, and, the next day after, by the
industry of every man that was indued with any knowledge in the
Greek or Latin tongues; of the which, there was no man but set up
some verses, as witness of his just and unfeigned sorrow upon the
walls of the church: that neither at that time any reverence or
duty which is due to the dead departing out of this life, was then
overslipped, or now remaineoverwhelmedhat may seem to pertain
either to the celebrating of the memorial of so holy or famous a
person, or to the consecrating of him to everlasting memory.

     "We, at that time, saw with our eyes this university
flourishing by his institutions, the love of sincere religion not
only engendered, but also confirmed and strengthened through his
continual and daily preaching. Insomuch, that at such time as he
was suddenly taken from us, there was scarce any man that for
sorrow could find in his heart to bear with the present state of
this life, but that either he wished with all his heart to depart
out of this life with Bucer into another, and by dying to follow
him into immortality, or else endeavoured himself with weeping and
sighing to call him again, being despatched of all troubles, into
the prison of this body, out of the which he is escaped, lest he
should leave us, as it were, standing in battle-array without a
captain, and he himself, as one cashed, depart with his wages; or,
as one discharged out of the camp, withdraw himself to the
everlasting quietness and tranquillity of the soul. Therefore all
men evidently declared at that time, both how sore they took his
death to heart, and also how hardly they could away with the
misture of such a man.

     "As long as the ardent love of his religion (wherewith we
were inflamed) flourished, it wrought in our hearts an incredible
desire of his presence among us. But after the time that the godly
man ceased to be any more in our sight and in our eyes, that
ardent and burning love of religion by little and little waxed
cold in our minds, and according to the times that came after,
(which were both miserable, and to our utter undoing,) it began
little and little to be darkened, but it altogether vanished away,
and turned into nothing. For we fell again into the
troublesomeness of the popish doctrine; the old rites and customs
of the Romish church were restored again, not to the garnishment
and beautifying of the Christian religion (as they surmised); but
to the utter defacing, violating, and defiling of the same. Death
was set before the eyes of such as persevered in the Christian
doctrine that they had learned before. They were banished the
realm that would not apply themselves to the time, and do as other
men did. Such as remained, were enforced either to dissemble, or
to hide themselves, and creep into corners; or else, as it were by
drinking of the charmed cup of Circe, to be turned and altered,
not only from the nature of man into the nature of brute beasts,
but (that far worse and much more monstrous is) from the likeness
of God and his angels, into the likeness of devils; and all
England was infected with this malady. But I would to God the
corruption of those times, which overwhelmed all the whole realm,
had not at leastwise yet pierced every heart and member thereof;
of the which there confirmede but that (besides the grief that it
felt, with the residue of the body, by reason of the sickness and
contagion spread into the whole) had some sorrow and calamity
peculiarly by itself.

     "And to omit the rest, (of the which to entreat this place is
not appointed, nor the time requireth aught to be spoken,) this
dwelling-place of the Muses (which we call the university) may be
a sufficient witness what we may judge of all the rest of the
body; for certainly, my brethren, the thing is not to be
dissembled, that cannot be hidden. We, applying ourselves to those
most filthy times, have most shamefully yielded, like faint-
hearted cowards which had not the stomachs to sustain the
adversities of poverty, banishment, and death, which in our living
and conversation kept neither the constancy taught us by
philosophy, nor yet the patience taught us by Holy Scripture,
which have done all things at the commandment of others. And 
therefore that which the poet (although in another sense) hath
trimly spoken, may well be thought to have been truly prophesied
upon us:

'The times and seasons changed be,
And changed in the same are we.'

     "Divers of them that were of a pure and sincere judgment as
concerning religion, being driven from hence and distroubled, the
rest that remained tasted and felt of the inhumanity of them in
whose hands the authority of doing things here consisted;
although, to say the truth, I have used a gentler term than
behoved. For it is not to be accounted inhumanity, but rather
immanity and beastly cruelty; the which when they had spent all
kinds of torments and punishments upon the quick, when they had
cruelly taken from such as constantly persevered, life, from
others, riches, honours, and all hope of promotion, yet they could
not be so satisfied, but that, incensed and stirred with a great
fury, it began to outrage even against the dead. Therefore,
whereas in every singular place was executed a singular kind of
cruelty, insomuch that there was no kind of cruelness that could
be devised, but it was put in use in one place or other, this was
proper or peculiar to Cambridge, to exercise the cruelty upon the
dead, which in other places was extended but to the quick. Oxford
burnt up the right reverend fathers, Cranmer, Ridley, and Latimer,
the noble witnesses of the clear light of the gospel. Moreover at
London perished these two lanterns of light, Rogers and Bradford;
in whom it is hard to say, whether there were more force of
eloquence and utterance in preaching, or more holiness of life and
conversation. Many others without number, both here and in other
places, were consumed to ashes for bearing record to the truth.
For what city is there that hath not flamed, I say not with
burning of houses and buildings, but with burning of holy bodies?
But Cambridge, after there were no more left alive upon whom they
might spew out their bitter poison, played the mad bedlam against
the dead! The dead men, whose living no man was able to find fault
with, whose doctrine no man was able to reprove, were by false
slanderous accusers indicted; contrary to the laws of God and man,
sued in the law; condemned; their sepulchres violated and broken
up; their carcasses pulled out and burnt with fire! A thing surely
incredible, if we had not seen it with our eyes; and a thing that
hath not lightly been heard of. But the heinousness of this wicked
act was spread abroad as a common talk in every man's mouth, and
was blown and dispersed through all Christendom.

     "Bucer, by the excellency of his wit and doctrine known to
all men, of our countrymen in manner craved, of many others
entreated and sent for, to the intent he might instruct our
Cambridge men in the sincere doctrine of the Christian religion,
being spent with age, and his strength utterly decayed, forsook
his own country; refused not the tediousness of that long journey;
was not afraid to adventure himself upon the sea, but had more
regard of the dilating and amplifying of the church of Christ,
than of all other things. So in conclusion he came: every man
received and welcomed him. Afterward he lived in such wise, as it
might appear he came not hither for his own sake, but for ours:
for he sought not to drive away the sickness that he had taken by
troublesome travail of his long journey; and albeit his strength
were weakened and appalled, yet he regarded not the recovery of 
his health, but put himself to immoderate labour and intolerable
pain, only to teach and instruct us. And yet toward this so
notable and worthy a person, while he lived, were showed all the
tokens of humanity and gentleness, reverence and courtesy, that
could be; and when he was dead, the most horrible cruelty and
spite that might be imagined. For what can be so commendable, as
to grant unto the living, house and abiding place, and to the
dead, burial? or what is he that will find in his heart to give
entainment, and to cherish that person in his house with all kind
of gentleness that he can devise, upon whom he could not vouchsafe
to bestow burial when he is dead?

     "Again, what an inconstancy is it, with great solemnity, and
with much advancement and commendation of his virtues, to bury a
man honourably; and anon after to break up his tomb, and pull him
out spitefully, and wrongfully to slander him being dead, who,
during his lifetime, alway deserved praise! All these things have
happened unto Bucer, who, whilst he lived, had free access into
the most gorgeous buildings and stately palaces of the greatest
princes, and when he was dead, could not be suffered to enjoy so
much as his poor grave: who being laid in the ground nobly, to his
eternal fame, was afterward, to his utter defacing, spitefully
taken up and burned. The which things, albeit they did no harm to
the dead, (for the dead carcasses feel not pain, neither doth the
fame of godly persons depend upon the report of vulgar people, and
the light rumours of men, but upon the rightful censure and just
judgment of God,) yet it reproveth an extreme cruelness and
unsatiable desire of revengement in them which offer such utter
wrong to the dead. These persons, therefore, whom they have pulled
out of their graves and burned, I believe (if they had been alive)
they would have cast out of house and home; they would have driven
out of all men's company, and in the end with most cruel torments
have torn them in pieces, being nevertheless aliens, being
strangers, and being also fetched hither by us out of such a
country, where they not only needed not to fear any punishment,
but contrariwise were always had in much reputation, as well among
the noble and honourable, as also among the vulgar and common
people.

     "But yet how much more gentle than these men was Bishop
Gardiner, otherwise an earnest defender of the popish doctrine!
who, against his own countrymen, let pass no cruelty whereby he
might extinguish with fire and sword the light of the gospel; and
yet he spared foreigners, because the right of them is so holy,
that there was never nation so barbarous that would violate the
same. For when he had in his power the renowned clerk, Peter
Martyr, then teaching at Oxford, he would not keep him to punish
him, but (as I have heard reported) when he should go his way, he
gave him wherewith to bear his charges. So that the thing which he
thought he might of right do to his countrymen, he judged unlawful
to do to strangers. And whom the law of God could not withhold
from the wicked murdering of his own countrymen, him did the law
of man bridle from killing of strangers, the which hath ever
appeased all barbarous beastliness, and mitigated all cruelty. For
it is a point of humanity for man and man to meet together, and
one to come to another, though they be never so far separated and
set asunder, both by sea and by land, without the which access
there can be no intercourse of merchandise, there can be no
conference of wits, which first of all engendered learning, nor
any commodity of society long to continue. To repulse them that
come to us, and to prohibit them our countries, is a point of
inhumanity. Now to entreat them evil that by our sufferance dwell
among us, and have increase of household and household-stuff, it
is a point of wickedness. Wherefore this cruelty hath far
surmounted the cruelty of all others, the which, to satisfy the
unsatiable greediness thereof, drew to execution not only
strangers, brought hither at our entreatance and sending for, but
even the withered and rotten carcasses digged out of their graves;
to the intent that the immeasurable thirst which could not be
quenched with shedding the blood of them that were alive, might at
the least be satisfied in burning of dead men's bones. These, my
brethren, these, I say, are the just causes which have so sore
provoked the wrath of God against us, because that in doing
extreme injury to the dead, we have been prone and ready; but in
putting the same away, we have been slow and slack. For verily I
believe, if I may have liberty to say freely what I think, (ye
shall bear with me, if I chance to cast forth any thing
unadvisedly in the heat and hasty discourse of my oration,) that
even this place, in the which we have so oftentimes assembled,
being defiled with that new kind of wickedness, such as man never
heard of before, is a let and hinderance unto us when we call for
the help of God, by means whereof our prayers are not accepted,
which we make to appease the Godhead, and to win him to be
favourable unto us again.

     "The blood of Abel shed by Cain, calleth and crieth from the
earth that sucked it up: likewise the undeserved burning of these
bodies calleth upon Almighty God to punish us; and crieth, that
not only the authors of so great a wickedness, but also the
ministers thereof, are impure, the places defiled in which these
things were perpetrated, the air infected which we take into our
bodies, to the intent that by sundry diseases and sicknesses we
may receive punishment for so execrable wickedness. Look well
about ye, my dear brethren, and consider with yourselves the evils
that are past; and ye shall see how they took their beginning at
Bucer's death, following one in another's neck even unto this day.
First and foremost, when we were even in the chiefest of our
mourning, and scarcely yet comforted of our sorrow for his death,
the sweating sickness lighted upon us, the which passed swiftly
through all England, and as it were in haste despatched an
innumerable company of men. Secondly, the untimely death of our
most noble King Edward the Sixth, (whose life in virtue surmounted
the opinion of all men, and seemed worthy of immortality,)
happened contrary to men's expectation in that age in which,
unless violence be used, few do die. The conversion of religion,
or rather the eversion and turning thereof into papacy: the
incursion and domination of strangers, under whose yoke our necks
were almost subdued: the importunate cruelty of the bishops
against the Christians, which executed that wickedness, for making
satisfaction whereof we are gathered together this day: these are
the things that ensued after his death. But after his burning
ensued yet grievouser things, namely, new kinds of plagues, and
contagious diseases unknown to the very physicians, whereby either
every man's health was impaired, or else they were brought to
their graves, or else very hardly recovered. Bloody battles
without victory, whereof the profit redounded to the enemy, and to
us the slaughter with great loss. The which things do evidently
declare, that God is turned from us, and angry with us, and that
he giveth no ear to our prayers, and that he is not moved with our
cries and sighs, but that he looketh that this our meeting and
assembly should be to this end, that forasmuch as we have violated
their corpses, we should do them right again; so that the memorial
of these most holy men may be commended unto posterity unhurt and
undefamed.

     "Wherefore amend yet at length, my brethren, which hitherto,
by reason of the variableness and inconstancy of the times, have
been wavering and unstedfast in your hearts; show yourselves
cheerful and forward in making satisfaction for the injury you
have done to the dead, whom with so great wickedness of late ye
endamaged and defiled; not censing them with the perfumes of those
odours and spices now worn out of use and put to flight; but with
a true and unfeigned repentance of the heart, and with prayer, to
the intent that the heavenly Godhead, provoked by our doings to be
our enemy, may by our humble submission be entreated to be
favourable and agreeable to all our other requests."

     When Acworth had made an end of his oration, Master James
Pilkington, the queen's reader of the divinity lecture, going up
into the pulpit, made a sermon upon Psalm cxii., the beginning
whereof is, Blessed is the man that feareth the Lord. Where,
intending to prove that the remembrance of the just man shall not
perish, and that Bucer is blessed, and that the ungodly shall fret
at the sight thereof, but yet that all their attempts shall be to
no purpose, to the intent this saying may be verified, I will
curse your blessings, and bless your cursings, he took his
beginning of his own person:

The effect of Dr. James Pilkington's sermon.

     "That albeit he were both ready and willing to take that
matter in hand, partly for the worthiness of the. matter itself,
and especially for certain singular virtues of those persons for
whom that congregation was called, yet notwithstanding, he said,
he was nothing meet to take that charge upon him. For it were more
reason that he, which before had done Bucer wrong, should now make
him amends for the displeasure. As for his own part, he was so far
from working any evil against Bucer, either in word or deed, that
for their singular knowledge almost in all kind of learning, he
embraced both him and Phagius with all his heart. But yet he
somewhat more favoured Bucer, as with whom he had more familiarity
and acquaintance. In consideration whereof, although that it was
scarce convenient that he at that time should speak, yet
notwithstanding he was contented, for friendship and courtesy'
sake, not to fail them in their business.

     "Having made this preface, he entered into the pith of the
matter, wherein he blamed greatly the barbarous cruelty of the
court of Rome, so fiercely extended against the dead. He said it
was a more heinous matter than was to be borne with, to have
showed such extreme cruelness to them that were alive; but for any
man to misbehave himself in such wise toward the dead, was such a
thing as had not lightly been heard of: saving that he affirmed
this custom of excommunicating and cursing of dead folk to have
come first from Rome. For Evagrius reporteth in his writings, that
Eutychius was of the same opinion, induced by the example of
Josias, who slew the priests of Baal, and burnt up the bones of
them that were dead, even upon the altars: whereas, before the
time of Eutychius this kind of punishment was well near unknown,
neither afterward usurped of any man (that ever he heard of) until
nine hundred years after Christ. In the latter times, (the which
how much the further they were from the golden age of the
apostles, so much the more they were corrupted,) this kind of
cruelness began to creep further: for it is manifestly known, that
Stephen, the sixth pope of Rome, digged up Formosus, his last
predecessor in that see, and, spoiling him of his pope's apparel,
buried him again in a layman's apparel, (as they call it,) having
first cut off and thrown into the Tiber his two fingers, with
which, according to their accustomed manner, he was wont to bless
and consecrate. The which his unspeakable tyranny used against
Formosus, within six years after, Sergius the Third increased also
against the same Formosus. For taking up his dead body, and
setting it in a pope's chair, he caused his head to be smitten
off, and his other three fingers to be cut from his hand, and his
body to be cast into the river of Tiber, abrogating and
disannulling all his decrees; which thing was never done by any
man before that day. The cause why so great cruelty was exercised
(by the report of Nauclerus) was this: because that Formosus had
been an adversary to Stephen and Sergius when they sued to be made
bishops.

     "This kind of cruelty (unheard of before) the popes awhile
exercised one against another. But now, ere ever they had
sufficiently felt the smart thereof themselves, they had turned
the same upon our necks. Wherefore it was to be wished, that
seeing it began among them, it might have remained still with the
authors thereof, and not have been spread over thence unto us. But
such is the nature of all evil, that it quickly passeth into
example, for others to do the like. For about the year of the Lord
1400, John Wickliff was in like manner digged up, and burnt into
ashes, and thrown into a brook that runneth by the town where he
was buried. Of the which selfsame sauce tasted also William Tracy
of Gloucester, a man of a worshipful house, because he had written
in his last will, that he should be saved only by faith in Jesus
Christ; and that there needed not the help of any man thereto,
whether he were in heaven or in earth; and therefore bequeathed no
legacy to that purpose, as all other men were accustomed to do.
This deed was done since, we may remember, about the twenty-second
year of the reign of King Henry the Eighth, in the year of our
Lord 1530.

     "Now seeing they extended such cruelty to the dead, (he
said,) it was an easy matter to conjecture what they would do to
the living; whereof we have had sufficient trial by the examples
of our own men, these few years past: and if we would take the
pains to peruse things done somewhat longer ago, we might find
notable matters out of their own chronicles. Howbeit, it was
sufficient for the manifest demonstration of that matter, to
declare the beastly butchery of the French king, executed upon the
Waldenses at Cabriers, and the places near thereabout, by his
captain Minerius, about the year of our Lord 1545, than the which
there was never thing read of more cruelty done, no, not even of
the barbarous pagans. And yet for all that, when divers had showed
their uttermost cruelty both against these and many others, they
were so far from their purpose, in extinguishing the light of the
gospel, which they endeavoured to suppress, that it increased
daily more and more. The which thing Charles the Fifth (than whom
all Christendom had not a more prudent prince, nor the church of
Christ almost a sorer enemy) easily perceived; and therefore, when
he had in his hand Luther dead, and Melancthon and Pomerane with
certain other preachers of the gospel alive, he not only
determined not any thing extremely against them, nor violated
their graves, but also entreating them gently, sent them away, not
so much as once forbidding them to publish openly the doctrine
that they professed. For it is the nature of Christ's church, that
the more that tyrants spurn against it, the more it increaseth and
flourisheth.

     "A notable proof assuredly of the providence and pleasure of
God in sowing the gospel, was that coming of the Bohemians unto
us, to the intent to hear Wickliff, of whom we spake before, who
at that time read openly at Oxford; and also the going of our men
to the said Bohemians, when persecution was raised against us. But
much more notable was it, that we have seen come to pass in these
our days; that the Spaniards, sent for into this realm of purpose
to suppress the gospel, as soon as they were returned home
replenished many parts of their country with the same truths of
religion, to the which before they were utter enemies. By the
which examples it might evidently be perceived, that the princes
of this world labour in vain to overthrow it, considering how the
mercy of God hath sown it abroad, not only in those countries that
we spake of, but also in France, Poland, Scotland, and almost all
the rest of Europe. For it is said that some parts of Italy,
although it be under the pope's nose, yet do they of late incline
to the knowledge of the heavenly truth. Wherefore sufficient
argument and proof might be taken by the success and increasement
thereof, to make us believe that this doctrine is sent us from
heaven, unless we will wilfully be blinded.

     "And if there were any that desired to be persuaded more at
large in the matter, he might advisedly consider the voyage that
the emperor and the pope, with both their powers together, made
jointly against the Bohemians; in the which the emperor took such
an unworthy repulse of so small a handful of his enemies, that he
never almost in all his life took the like dishonour in any place.
Hereof also might be an especial example of the death of Henry,
king of France, who, the same day that he had purposed to
persecute the church of Christ, and to have burned certain of his
guard whom he had imprisoned for religion, at whose execution he
had promised to have been himself in proper person, in the midst
of his triumph at a tourney, was wounded so sore in the head with
a spear by one of his own subjects, that ere it was long after he
died. In the which behalf, the dreadful judgments of God were no
less approved in our own countrymen; for one that was a notable
slaughter-man of Christ's saints, rotted alive, and ere ever he
died, such a rank savour steamed from all his body, that none of
his friends were able to come at him, but they were ready to
vomit. Another, being in utter despair well nigh of all health,
howled out miserably. The third ran out of his wits; and divers
other that were enemies to the church perished miserably in the
end. All the which things were most certain tokens of the favour
and defence of the divine Majesty towards his church, and of his
wrath and vengeance towards the tyrants.

     "And forasmuch as he had made mention of the Bohemians, he
said it was a most apt example that was reported of their captain,
Zisca; who, when he should die, willed his body to be flayed, and
of his skin to make a parchment to cover the head of a drum. For
it should come to pass, that when his enemies heard the sound of
it, they should not be able to stand against them. The like
counsel (he said) he himself now gave them as concerning Bucer;
that like as the Bohemians did with the skin of Zisca, the same
should they do with the arguments and doctrine of Bucer. For as
soon as the papists should hear the noise of him, their gewgaws
would forthwith decay. For saving that they used violence to such
as withstood them, their doctrine contained nothing that might
seem to any man (having but mean understanding in Holy Scripture)
to be grounded upon any reason.

     "As for those things that were done by them against such as
could not play the mad-men as well as they, some of them savoured
of open force, and some of ridiculous foolishness. For what was
this, first of all? Was it not frivolous, that by the space of
three years together, mass should be sung in those places where
Bucer and Phagius rested in the Lord, without any offence at all?
and as soon as they took it to be an offence, straightway to be an
offence, if any were heard there? or that it should not be as good
then as it was before? as if that then upon the sudden it had been
a heinous matter to celebrate it in that place, and that the fault
that was past should be counted the grievouser, because it was
done of longer time before. Moreover, this was a matter of none
effect, that Bucer and Phagius only should be digged up, as who
should say, that they only had embraced the religion which they
called heresy. It was well known how one of the burgesses of the
town had been minded toward the popish religion; who, when he
should die, willed neither ringing of bells, diriges, nor any
other such kind of trifles to be done for him in his anniversary,
as they term it, but rather that they should go with instruments
of music before the mayor and council of the city, to celebrate
his memorial, and also that yearly a sermon should be made to the
people, bequeathing a piece of money to the preacher for his
labour. Neither might he omit in that place to speak of Ward the
painter, who albeit he were a man of no reputation, yet was he not
to be despised for the religion's sake which he diligently
followed. Neither were divers other more to be passed over with
silence, who were known of a certainty to have continued in the
same sect, and to rest in other church-yards in Cambridge, and
rather through the whole realm, and yet defiled not their masses
at all. All the which persons (forasmuch as they were all of one
opinion) ought all to have been taken up, or else all to have been
let lie with the same religion: unless a man would grant that it
lieth in their power to make what they list lawful and unlawful,
at their own pleasure.

     "In the condemnation of Bucer and Phagius, to say the truth,
they used too much cruelty, and too much violence. For howsoever
it went with the doctrine of Bucer, certainly they could find
nothing whereof to accuse Phagius, inasmuch as he wrote nothing
that came abroad, saving a few things that he had translated out
of the Hebrew and Chaldee tongues into Latin. After his coming
into the realm he never read, he never disputed, he never
preached, he never taught; for he deceased soon after, so that he
could in that time give no occasion for his adversaries to take
hold on, whereby to accuse him whom they never heard speak. In
that they hated Bucer so deadly, for the allowable marriage of the
clergy, it was their own malice conceived against him, and a very
slander raised by themselves: for he had for his defence in that
matter (over and besides other helps) the testimony of Pope Pius
the Second, who in a certain place saith, that upon weighty
considerations priests' wives were taken from them, but for more
weighty causes were to be restored again. And also the statute of
the emperor, they call it the Interim, by the which it is enacted,
that such of the clergy as were married, should not be divorced
from their wives.

     "Then, turning his style from this matter to the university,
he reproved in few words their unfaithfulness towards these men.
For if the Lord suffered not the bones of the king of Edom, being
a wicked man, to be taken up and burnt without revengement, (as
saith Amos,) let us assure ourselves he will not suffer so notable
a wrong done to his godly preachers, unrevenged.

     "Afterward, when he came to the condemnation, (which we told
you in the former action was pronounced by Perne, the vice-
chancellor, in the name of them all,) being somewhat more moved at
the matter, he admonished them how much it stood them in hand, to
use great circumspectness, what they decreed upon any man by their
voices, in admitting or rejecting any man to the promotions and
degrees of the university. For that he which should take his
authority from them, should be a great prejudice to all the other
multitude, which (for the opinion that he had of their doctrine,
judgment, allowance, and knowledge) did think nothing but well of
them. For it would come to pass, that if they would bestow their
promotions upon none but meet persons, and let the unmeet go as
they come, both the commonwealth should receive much commodity and
profit by them, and besides that, they should highly please God.
But, if they persisted to be negligent in doing thereof, they
should grievously endamage the commonweal, and worthily work their
own shame and reproach. Over and besides that, they should greatly
offend the majesty of God, whose commandment, not to bear false
witness, they should in so doing break and violate."

     In the mean while that he was speaking these and many other
things before his audience, many of the university, to set out and
defend Bucer withal, beset the walls of the church and church-
porch on both sides with verses; some in Latin, some in Greek, and
some in English; in the which they made a manifest declaration how
they were minded both toward Bucer and Phagius. Finally, when his
sermon was ended, they made common supplication and prayers. After
thanks rendered to God for many other things, but in especial for
restoring of the true and sincere religion, every man departed his
way.

The despiteful handling and madness of the papists toward Peter
Martyr's wife at Oxford, taken up from her grave at the
commandment of Cardinal Pole, and after buried in a dunghill.
Illustration: Peter martyr's Wife Exhumed

AND because the one university should not mock the other, like
cruelty was also declared upon the dead body of Peter Martyr's
wife at Ox-r• ford, an honest, grave, and sober matron, while she
lived, and of poor people always a great helper, as many that be
dwelling there can right well testify. In the year of our Lord
1552 she departed this life, with great sorrow of all those needy
persons, whose necessities many times and often she had liberally
eased and relieved. Now when Brooks, bishop of Gloucester,
Nicholas Ormanet, datary, Robert Morewen, president of Corpus-
Christi College, Cole and Wright, doctors of the civil law, came
thither as the cardinal's visitors, they, among other things, had
in commission to take up this good woman again out of her grave,
and to consume her carcass with fire, not doubting but that she
was of the same religion that her husband had professed before,
when he read the king's lecture there. And to make a show that
they would do nothing disorderly, they called all those before
them, that had any acquaintance with her or her husband. They
ministered an oath unto them, that they should not conceal
whatsoever was demanded. In fine, their answer was, that they knew
not what religion she was of, by reason they understood not her
language:

     To be short, after these visitors had sped the business they
came for, they gat them to the cardinal again, certifying him
that, upon due inquisition made, they could learn nothing upon
which by the law they might burn her. Notwithstanding the cardinal
did not leave the matter so, but wrote down his letters a good
while after to Marshal, then dean of Frideswide's, that he should
dig her up, and lay her out of Christian burial, because she was
interred nigh unto St. Frideswide's relics, sometime had in great
reverence in that college. Dr. Marshal, like a pretty man, calling
his spades and mattocks together in the evening, when he was well
whittled, caused her to be taken up and buried in a dunghill.

     Howbeit, when it pleased God under good Queen Elizabeth to
give quietness to his church, long time persecuted with prison and
death, then Dr. Parker, archbishop of Canterbury, Edmund Grindall,
bishop of London, Richard Goodrick, with divers others her
Majesty's high commissioners in matters of religion, (nothing
ignorant how far the adversaries of the truth had transgressed the
bounds of all humanity, in violating the sepulchre or grave of
that good and virtuous woman,) willed certain of that college in
the which this uncourteous touch was attempted or done, to take
her out of that unclean and dishonest place where she lay, and
solemnly, in the face of the whole town, to bury her again in a
more decent and honest monument. For though the body being once
dead, no great estimation were to be had, how or where the bones
were laid; yet was some reverence to be used towards her for sex
and womanhood sake. Besides, to say the truth, it was great shame,
that he which had travelled so far, at King Edward's request, from
the place wherein he dwelt quietly, and had taken so earnest pains
(being an old man) in reading and setting forth the truth all he
could, with learning to teach and instruct, and so well deserved
of that university, should, with so ungentle a recompence of
ingratitude, be rewarded again, as to have his wife, that was a
godly woman, a stranger, good to many, especially to the poor, and
hurtful to none, either in word or deed, without just deserving,
and beside their own law, not proceeding against her according to
the order thereof, spitefully to be laid in a stinking dunghill.

     To all good natures the fact seemed odious, and of such as be
endued with humanity, utterly to be abhorred. Wherefore Master
James Calfield, then sub-dean of the college, diligently provided,
that from Marshal's dunghill she was restored and translated to
her proper place again, yea, and withal coupled her with
Frideswide's bones, that in case any cardinal will be so mad
hereafter to remove this woman's bones again, it shall be hard for
them to discern the bones of her from the other. And to the intent
the same might be notified to the minds of men the better, the
next day after, which was Sunday, Master Rogerson preached unto
the people, in which sermon by the way he declared the rough
dealing of the adversaries, which were not contented to practise
their cruelty against the living, but that they must also rage
against one that was dead, and had lain two years in her grave.
God grant them once to see their own wickedness. Amen.



353. PERSECUTION IN CANTERBURY.

     And thus much touching the noble acts and strangeness of this
worthy cardinal in both the universities; whereunto it shall not
be impertinent, here also consequently to adjoin and set forth to
the eyes of the world, the blind and bloody articles set out by
Cardinal Pole, to be inquired upon, within his diocese of
Canterbury; whereby it may the better appear what yokes and snares
of fond and fruitless traditions were laid upon the poor flock of
Christ, to entangle and oppress them with loss of life and
liberty; by the which, wise men have to see what godly fruits
proceeded from that catholic church and see of Rome. In which,
albeit thou seest, good reader, some good articles interspersed
withal, let that nothing move thee; for else how could such poison
be ministered, but it must have some honey to relish the reader's
taste.

     Here follow the articles set forth by Cardinal Pole, to be
inquired in his ordinary visitation, within his diocese of
Canterbury.

Cardinal Pole's articles touching the clergy.

     "First,. Whether the divine service in the church at times,
days, hours, be observed and kept duly, or no.

     "2. Item, Whether the parsons, vicars, and curates do comely
and decently in their manners and doings behave themselves, or no.

     "3. Item, Whether they do reverently and duly minister the
sacraments or sacramentals, or no.

     "4. Item, Whether any of their parishioners do die without
ministration of the sacraments, through the negligence of their
curates, or no.

     "5. Item, Whether the said parsons, vicars, or curates, do
haunt taverns or alehouses, increasing thereby infamy and slander,
or no.

     "6. Item, Whether they be diligent in teaching the midwives
how to christen children in time of necessity, according to the
canons of the church, or no.

     "7. Item, Whether they see that the font be comely kept, and
have holy water always ready for children to be christened.

     "8. Item, If they do keep a book of all the names of them
that be reconciled to the duty of the church.

     "9. Item, Whether there be any priests, that late unlawfully
had women under pretended marriage, and hitherto are not
reconciled; and to declare their names and dwelling-places.

     "10. Item, Whether they do diligently teach their
parishioners the articles of the faith, and the ten commandments.

     "11. Item, Whether they do decently observe those things that
do concern the service of the church, and all those things that
tend to a good and Christian life, according to the canons of the
church.

     "12. Item, Whether they do devoutly in their prayers pray for
the prosperous estate of the king and queen's Majesties.

     "13. Item, Whether the said parsons and vicars do
sufficiently repair their chancels, rectories, and vicarages, and
do keep and maintain them sufficiently repaired and amended.

     "14. Item, Whether any of them do preach or teach any
erroneous doctrine, contrary to the catholic faith and unity of
the church.

     "15. Item, Whether any of them do say the divine service, or
do minister the sacraments in the English tongue, contrary to the
usual order of the church.

     "16. Item, Whether any of them do suspiciously keep any women
in their houses, or do keep company with men suspected of
heresies, or of evil opinion.

     "17. Item, Whether any of them that were under pretence of
lawful matrimony married, and now reconciled, do privily resort to
their pretended wives, or that the said women do privily resort
unto them.

     18. Item, Whether they do go decently apparelled, as it
becometh sad, sober, and discreet ministers; and whether they have
their crowns and beards shaven.

     "19. Item, Whether any of them do use any unlawful games, as
dice, cards, and other like, whereby they grow to slander and evil
report.

     "20. Item, Whether they do keep residence and hospitality
upon their benefices, and do make charitable contributions,
according to all the laws ecclesiastical.

     "21. Item, Whether they do keep the book of registers of
christenings, buryings, and marriages, with the names of the
godfathers and godmothers."

His articles touching the lay people.

     "First, Whether any manner of person, of what estate, degree,
or condition soever he be, do hold, maintain, or affirm any
heresies, errors, or erroneous opinions, contrary to the laws
ecclesiastical, and the unity of the catholic church.

     "2. Item, Whether any person do hold, affirm, or say that in
the blessed sacrament of the altar there is not contained the real
and substantial presence of Christ; or that by any manner of means
do contemn and despise the said blessed sacrament, or do refuse to
do reverence or worship thereunto.

     "3. Item, Whether they do contemn or despise by any manner of
means any other the sacraments, rites, or ceremonies of the
church, or do refuse or deny auricular confession.

     "4. Item, Whether any do absent or refrain, without urgent
and lawful impediment, to come to the church, and reverently to
hear the divine service upon Sundays and holy days.

     "5. Item, Whether, being in the church, they do not apply
themselves to hear the divine service, and to be contemplative in
holy prayer; and not to walk, jangle, or talk, in the time of the
divine service.

     "6. Item, Whether any be fornicators, adulterers, or do
commit incest, or be bawds, and receivers of evil persons, or be
vehemently suspected of any of them.

     "7. Item, Whether any do blaspheme and take the name of God
in vain, or be common swearers.

     "8. Item, Whether any be perjured, or have committed simony
or usury, or do still remain in the same.

     "9. Item, Whether the churches and churchyards be well and
honestly repaired and enclosed.

     "10. Item, Whether the churches be sufficiently garnished and
adorned with all ornaments and books necessary, and whether they
have a rood in their church of a decent stature, with Mary and
John, and an image of the patron of the same church.

     "11. Item, Whether any do withhold, or do draw from the
church, any manner of money or goods, or that do withhold their
due and accustomed tithes from their parsons and vicars.

     "12. Item, Whether any be common drunkards, ribalds, or men
of evil living, or do exercise any lewd pastimes, especially in
the time of divine service.

     "13. Item, If there be any that do, practise, or exercise,
any arts of magic or necromancy, or do use or practise any
incantations, sorceries, or witchcraft, or be vehemently suspected
thereof.

     "14. Item, Whether any be married within the degrees of
affinity or consanguinity prohibited by the laws of holy church,
or that do marry, the bans not asked, or do make any privy
contracts.

     "15. Item, Whether in the time of Easter last any were not
confessed, or did not receive the blessed sacrament of the altar,
or did irreverently behave themselves in the receiving thereof.

     "16. Item, Whether any do keep any secret conventicles,
preachings, lectures, or readings, in matter of religion, contrary
to the laws.

     "17. Item, Whether any do now not duly keep the fasting and
embering days.

     "18. Item, Whether the altars in the churches be consecrated,
or no.

     "19. Item, Whether the sacrament be carried devoutly to them
that fall sick, with light, and with a little sacring bell.

     "20. Item, Whether the common schools be well kept; and that
the schoolmasters be diligent in teaching, and be also catholic,
and men of good and upright judgment, and that they be examined
and approved by the ordinary.

     "21. Item, Whether any do take upon them to administer the
goods of those that be dead, without authority from the ordinary.

     "22. Item, Whether the poor people in every parish be
charitably provided for.

     "23. Item, Whether there do burn a lamp or a candle before
the sacrament. And if there do not, that then it be provided for
with expedition.

     "24. Item, Whether infants and children be brought to be
confirmed in convenient time.

     "25. Item, Whether any do keep, or have in their custody, any
erroneous or unlawful books.

     "26. Item, Whether any do withhold any money or goods
bequeathed to the amending of the highways, or any other
charitable deed.

     "27. Item, Whether any have put away their wives, or any
wives do withdraw themselves from their husbands, being not
lawfully divorced.

     "28. Item, Whether any do violate or break the Sundays and
holy-days, doing their daily labours and exercises upon the same.

     "29. Item, Whether the [keepers of] taverns or alehouses,
upon the Sundays and holy-days, in the time of mass, matins, and
evensong, do keep open their doors, and do receive people into
their houses to drink and eat, and thereby neglect their duties in
coming to the church.

     "30. Item, Whether any have or do deprave or contemn the
authority or jurisdiction of the pope's Holiness, or the see of
Rome.

     "31. Item, Whether any minstrels, or any other persons, do
use to sing any songs against the holy sacraments, or any other
rites and ceremonies of the church.

     "32. Item, Whether there be any hospitals within your
parishes, and whether the foundations of them be duly and truly
observed and kept; and whether the charitable contributions of the
same be done accordingly.

     "33. Item, Whether any goods, plate, jewels, or possessions
be taken away, or withholden, from the said hospitals, and by
whom."

A history of ten martyrs condemned and burned within the diocese
of Canterbury, for the testimony of Jesus Christ, and truth of his
gospel.

     Mention was made a little before of the persecution in Kent;
wherefore we declared, that fifteen were in the castle of
Canterbury imprisoned and condemned for God's word. Of the which
fifteen, moreover, we showed and declared five to be famished unto
death within the said castle, and buried by the highway, about the
beginning of November. The other ten, in the first month of the
next year following, which was the year of our Lord 1557, were
committed unto the fire, and there consumed to ashes, by Thornton,
called bishop or suffragan of Dover, otherwise called Dick of
Dover, and by Nicholas Harpsfield, the archdeacon of the said
province.

     The names of these ten godly and Christian martyrs be these:
John Philpot of Tenterden, William Waterer of Biddenden, Stephen
Kempe of Norgate, William Hay of Hythe, Thomas Hudson of Selling,
Matthew Bradbridge of Tenterden, Thomas Stephens of Biddenden,
Nicholas Final of Tenter-den, William Lowick of Cranbrooke,
William Prowting of Thornham.

     Of these ten godly martyrs of Christ, six were burned at
Canterbury, about the fifteenth of January, that is, Kempe,
Waterer, Prowting, Lowick, Hudson, and Hay. Other two, that is,
Stephens and Philpot, at Wye, about the same month. Other two,
which were Final and Bradbridge, were burned both together at
Ashford, the sixteenth of the same.

     What the ordinary articles were, commonly objected to them of
Canterbury diocese, is before rehearsed, save only that to some of
these, as to them that follow after, as the time of their
persecution did grow, so their articles withal did increase to the
number of two and twenty, containing such-like matter as served to
the maintenance of the Romish see.

     To these articles what their answers were likewise, needeth
here no great rehearsal, seeing they all agreed together, though
not in the same form of words, yet in much-like effect of
purposes; first, granting the church of Christ, and denying the
Church of Rome; denying the seven sacraments; refusing the mass,
and the hearing of Latin service, praying to saints, justification
of works, &c. And though they did all answer uniformly in some
smaller things, as their learning served them, yet in the most
principal and chiefest matters they did not greatly discord, &c.



354. A BLOODY COMMISSION GIVEN FORTH BY KING PHILIP AND QUEEN
MARY, TO PERSECUTE THE POOR MEMBERS OF CHRIST.

     The next month following, which was February, came out
another bloody commission from the king and queen, to kindle up
the fire of persecution, as though it were not hot enough already;
the contents of which commission I thought here not to pretermit,
not for lack of matter, whereof I have too much, but that the
reader may understand how kings and princes of this world, like as
in the first persecutions of the primitive church under Valerian,
Decius, Maximian, Dioclesian, Licinius, &c., so now. also in these
latter perilous days, have set out all their main force and power,
with laws, policy, and authority to the uttermost they could
devise, against Christ and his blessed gospel. And yet,
notwithstanding all these laws, constitutions, injunctions, and
terrible proclamations provided against Christ and his gospel,
Christ yet still continueth, his gospel flourisheth, and truth
,prevaileth; kings and emperors in their own purposes overthrown,
their devices dissolved, their counsels confounded; as examples
both of this and of all times and ages do make manifest. But now
let us hear the intent of this commission, in tenor as followeth.

     "Philip and Mary, by the grace of God king and queen of
England, &c.: to the right reverend father in God our right trusty
and well-beloved councillor Thomas, bishop of Ely; and to our
right trusty and well-beloved William Windsor, knight, Lord
Windsor; Edward North, knight, Lord North; and to our trusty and
well-beloved councillor, J. Bourne, knight, one of our chief
secretaries; J. Mordaunt, knight; Francis Englefield, knight,
master of our wards and liveries; Edward Walgrave, knight, master
of our great wardrobe; Nicholas Hare, knight, master of the rolls
and our high court of chancery; and to our trusty and well-beloved
Thomas Pope, knight; Roger Cholmley, knight: Richard Rede, knight;
Rowland Hill, knight; William Rastal, sergeant at law; Henry Cole,
clerk, dean of Paul's; William Roper and Ralph Cholmley, esquires;
William Cook, Thomas Martin, John Story, and John Vaughan, doctors
of the law, greeting.

     "Forasmuch as divers devilish and slanderous persons have not
only invented, bruited, and set forth, divers false rumours,
tales, and seditious slanders against us, but also have sown
divers heresies and heretical opinions, and set forth divers
seditious books, within this our realm of England, meaning thereby
to stir up division, strife, contention, and sedition, not only
amongst our loving subjects, but also betwixt us and our said
subjects, with divers other outrageous misdemeanours, enormities,
contempts, and offences, daily committed and done, to the
disquieting of us and our people, we minding the due punishment of
such offenders, and the repressing of such-like offences,
enormities, and misbehaviours from henceforth, having special
trust and confidence in your fidelities, wisdoms, and discretions,
have authorized, appointed, and assigned you to be our
commissioners; and by these presents do give full power and
authority unto you, and three of you, to inquire as well by the
oaths of twelve good and lawful men, as by witnesses and all other
means and politic ways you can devise, of all and singular
heretical opinions, lollardies, heretical and seditious books,
concealments, contempts, conspiracies, and all false rumours,
tales, seditious and slanderous words or sayings, raised,
published, bruited, invented, or set forth against us, or either
of us, or against the quiet governance and rule of our people and
subjects, by books, lies, tales, or otherwise, in any county, key,
bowing, or other place or places, within this our realm of England
or elsewhere, in any place or places beyond the seas, and of the
bringers-in, utterers, buyers, sellers, readers, keepers, or
conveyers of any such letter, book, rumour, and tale, and of all
and every their coadjutors, counsellors, comforters, procurers,
abettors, and maintainers, giving unto you, and three of you, full
power and authority, by virtue hereof, to search out and take into
your hands and possessions, all manner of heretical and seditious
books, letters, and writings, wheresoever they or any of them
shall be found, as well in printers' houses and shops, as
elsewhere, willing you and every of you to search for the same in
all places, according to your discretions. And also to inquire,
hear, and determine all and singular enormities, disturbances,
misbehaviours, and negligences committed in any church, chapel, or
other hallowed place, within this realm; and also for and
concerning the taking away or withholding any lands, tenements,
goods, ornaments, stocks of money or other things, belonging to
every of the same churches and chapels, and all accounts and
reckonings concerning the same. And also to inquire and search out
all such persons as obstinately do refuse to receive the blessed
sacrament of the altar, to hear mass, or to come to their parish
churches or other convenient places appointed for divine service;
and all such as refuse to go on procession, to take holy bread or
holy water, or otherwise do misuse themselves in any church or
other hallowed place, wheresoever any of the same offences have
been, or hereafter shall be, committed within this our said realm.

     "Nevertheless, our will and pleasure is, that when and as
often as any person or persons, hereafter being called or
convented before you, do obstinately persist or stand in any
manner of heresy, or heretical opinion, that then ye, or three of
you, do immediately take order, that the same person or persons,
so standing or persisting, be delivered and committed to his
ordinary, thereto be used according to the spiritual and
ecclesiastical laws. And also we give unto you, or three of you,
full power and authority, to inquire and search out all vagabonds,
and masterless men, barrators, quarrellers, and suspect persons,
abiding within our city of London, and ten miles' compass of the
same, and all assaults and affrays done and committed within the
same city and compass. And further to search out all wastes,
decays, and ruins of churches, chancels, chapels, parsonages, and
vicarages in the diocese of the same, being within this realm;
giving you and every of you full power and authority by virtue
hereof to hear and determine the same, and all other offences and
matters above specified and rehearsed, according to your wisdoms,
consciences, and discretions, willing and commanding you, or three
of you, from time to time, to use and devise all such politic ways
and means for the trial and searching out of the premises, as by
you, or three of you, shall be thought most expedient and 
necessary: and upon inquiry and due proof had, known, perceived,
and tried out, by the confession of the parties, or by sufficient
witnesses before you, or three of you, concerning the premises, or
any part thereof, or by any other ways or means requisite, to give
and award such punishment to the offenders, by fine, imprisonment,
or otherwise, and to take such order for redress and reformation
of the premises, as to your wisdoms, or three of you, shall be
thought meet and convenient.

     "Further, willing and commanding you, and every three of you,
in case you shall find any person or persons obstinate or
disobedient, either in their appearance before you, or three of
you, at your calling or assignment, or else in not accomplishing,
or not obeying, your decrees, orders, and commandments, in any
thing or things touching the premises or any part thereof, to
commit the same person or persons so offending to ward, there to
remain, till by you, or three of you, he be discharged or
delivered: and we give you, and every three of you, full power and
authority by these presents, to take and receive, by your
discretion, of every offender or suspect person to be convented
and brought before you, a recognisance or recognisances,
obligation or obligations, to our use, of such sum or sums of
money as to you, or three of you, shall seem convenient; as well
for the personal appearance before you of every such suspected
person, as for the performance and accomplishment of your orders
and decrees, in case you shall so think convenient: or for the
true and sure payment of all and every such fine and fines, as
shall hereafter be by you, or three of you, taxed or assessed,
upon any offender that shall be before you, or three of you, duly
convinced as is aforesaid, to our use, to be paid at such days and
times as by you, or three of you, shall be called, limited, and
appointed: and you are to certify every such recognisance or
obligation, so being taken for any fine or fines, (not fully and
wholly paid before you,) under your hands and seals, or the hands
or seals of three of you, into our court of chancery; to the
intent we may be thereof duly answered, as appertaineth.

     "And furthermore we give to you, and three of you, full power
and authority by these presents, not only to call before you all
and every offender and offenders, aand all and every suspected
person and persons, in any of the premises, but also all such and
so many witnesses as ye shall think meet to be called; and them,
and every of them, to examine, and compel to answer and swear upon
the holy evangelists to declare the truth, of all such things
whereof they or any of them shall be examined, for the better
trial, opening, and declaration of the premises, or of any part
thereof.

     "And further, our will and pleasure is, that you, or three of
you, shall name and appoint one sufficient person to gather up and
receive all such sums of money as shall be assessed and taxed by
you, or any three of you, for any fine or fines upon any person,
for their offences; and you, or three of you, by bill or bills
assigned with your hands, shall and may assign and appoint, (as
well to the said person for his pains in receiving the said sums,
as also to your clerks, messengers, and attendants upon you, for
their travail, pains, and charges to be sustained for us, about
the premises or any part thereof,) such sum and sums of money for
their rewards, as by you, or three of you, shall be thought
expedient: willing and commanding also all our auditors and other
officers, (upon the sight of the said bills signed with the hands
of you, or three of you,) to make to the said receiver due
allowance according to the said bills, upon this account.
Wherefore we will and command you, our said commissioners, with
diligence to execute the premises, any of our laws, statutes,
proclamations, or other grants, privileges, or ordinances, which
be, or may seem to be, contrary to the premises, notwithstanding.

     "And moreover, we will and command all and singular justices
of peace, mayors, sheriffs, bailiffs, constables, and all other
our officers, ministers, and faithful subjects, to be aiding,
helping, and assisting you at your commandment, in due execution
hereof; as they may tender our pleasure, and will answer to the
contrary at their uttermost perils. And we will and grant, that
these our letters patent shall be sufficient warrant and discharge
for you, and every of you, against us, our heirs and successors;
and all and every other person and persons, whatsoever they be,
of, for, and concerning, the premises or any parcel thereof, or
for the execution of this our commission or any part thereof. In
witness whereof, we have caused these our letters patent to be
made, and to continue and endure for one whole year next coming
after the date hereof.

     "Witness ourselves at Westminster, the eighth of February,
the third and fourth year of our reigns."



355. THE APPREHENSION OF TWO AND TWENTY PRISONERS, SENT UP
TOGETHER FOR GOD'S WORD, TO LONDON, FROM COLCHESTER.
Illustration: The Prisoners Marching through a Town

     After this bloody proclamation or commission thus given out
at London, which was February the eighth, in the third and fourth
years of the king and queen's reign, these new inquisitors,
especially some of them, began to ruffle, and to take upon them
not a little; so that all quarters were full of persecution, and
prisons almost full of prisoners, namely, in the diocese of
Canterbury, whereof (by the leave of Christ) we will say more
anon.

     In the mean time, about the town of Colchester, the wind of
persecution began fiercely to rise; insomuch that three and twenty
together, men and women, were apprehended at one clap; of the
which twenty-three, one escaped: the other twenty-two were driven
up like a flock of Christian lambs to London, with two or three
leaders with them at most, ready to give their skins to be plucked
off for the gospel's sake. Notwithstanding the bishops, afraid
belike of the number, to put so many at once to death, sought
means to deliver them, and so they did, drawing out a very easy
submission for them, or rather suffering them to draw it out
themselves: notwithstanding divers of them afterward were taken
again and suffered, as hereafter ye shall hear (God willing)
declared. Such as met them by the way coming up, saw them in the
fields, scattering in such sort, as that they might easily have
escaped away. And when they entered into the towns their keepers
called them again into array, to go two and two together, having a
band or line going between them, they holding the same in their
hands, having another cord every one about his arm, as though they
were tied.

     And so were these fourteen men and eight women carried up to
London, the people by the way praying to God for them, to give
them strength. At their entering into London, they were pinioned,
and so came into the city, as the picture here shortly before-
going, with their names also subscribed, doth describe. But first
let us declare concerning their taking and their attachers,
contained in the commissary's letter written to Bonner; then the
indenture made between the commissioners and the popish
commissary. The letter of the commissary is this.

The letter of the commissary, called John Kingston, written to
Bishop Bonner.

     "After my duty done in receiving and accomplishing your
honourable and most loving letters, dated the seventh of August,
be it known unto your Lordship, that the twenty-eighth of August,
the Lord of Oxenford, Lord Darcy, Henry Tyrrel, Anthony Brown,
William Bendelows, Edmund Tyrrel, Richard Weston, Roger Appleton,
published their commission, to seize the lands, tenements, and
goods of the fugitives, so that the owners should have neither use
nor commodity thereof, but by inventory remain in safe keeping,
until the cause were determined.

     "And also there was likewise proclaimed the queen's Grace's
warrant for the restitution of the church goods within Colchester
and the hundreds thereabout, to the use of God's service. And then
were called the parishes particularly, and the heretics partly
committed to my examination; and that divers persons should
certify me of the ornaments of their churches, betwixt this and
the justices' next appearance, which shall be on Michaelmas-even
next. And the parishes which had presented at two several times,
to have all ornaments with other things in good order, were
exonerated for ever, till they were warned again; and others to
make their appearance from time to time. And those names blotted
in the indenture, were indicted for treason, fugitives, or
disobedients, and were put forth by Master Brown's commandment.
And before the sealing, my Lord Darcy said unto me (apart) and
Master Bendelows, that I should have sufficient time to send unto
your Lordship, yea, if need were, the heretics to remain in
durance till I had an answer from you, yea, till the lord legate's
Grace's conmissioners come into the country.

     "And Master Brown came unto my Lord Darcy's house and parlour
belonging unto Master Barnaby, before my said Lord and all the
justices, and laid his hand on my shoulder, with a smiling
countenance, and desired me to make his hearty commendations to
your good Lordship, and asked me if I would; and I said, Yea, with
a good will. Wherefore I was glad, and thought that I should not
have been charged with so sudden carriage.

     "But after dinner, the justices counselled with the bailiffs,
and with the jailers; and then after took me unto them, and made
collation of the indentures, and sealed them; and then Master
Brown commanded me this afternoon, being the thirtieth of August,
to go and receive my prisoners by and by. And then I said, 'It is
an unreasonable commandment, for that I have attended on you here
these three days, and this Sunday early I have sent home my men.
Wherefore I desire you to have a convenient time appointed,
wherein I may know whether it will please my Lord and Master to
send his commissioners hither, or that I shall make carriage of
them unto his Lordship.' Then Master Brown: 'We are certified,
that the council have written to your master, to make speed, and
to rid these prisoners out of hand: therefore go receive your
prisoners in haste.' Then I: 'Sir, I shall receive them within
these ten days.' Then Master Brown: 'The limitation lieth in us,
and not in you: wherefore get you hence.'

     "'Sir, ye have indicted and delivered me by this indenture,
whose faith or opinions I know not, trusting that ye will grant me
a time to examine them, lest I should punish the catholics.'
'Well,' said Master Brown, 'for that cause, ye shall have time
betwixt this and Wednesday. And I say unto you, Master Bailiffs,
if he do not receive them at your hands on Wednesday, set open
your doors, and let them go.'

     "Then I: 'My Lord and Masters all, I promise to discharge the
town and country of these heretics, within ten days.' Then my Lord
Darcy said, 'Commissary, we do and must all agree in one:
wherefore do ye receive them on or before Wednesday.'

     "Then I: 'My Lord, the last I carried, I was going betwixt
the castle and St. Katharine's chapel, two hours and a half, and
in great press and danger: wherefore this may be to desire your
Lordship, to give in commandment unto my Master Sayer, bailiff,
here present, to aid me through his liberties, not only with men
and weapons, but that the town-clerk may be ready there with his
book to write the names of the most busy persons, and this upon
three hours' warning:' all which both my Lord and Master Brown
commanded.

     "The thirty-first of August, William Goodwin of Much Birch,
husbandman, this bringer, and Thomas Alsey of Copford, your
Lordship's apparitor of your consistory in Colchester, covenanted
with me, that they should hire two other men at the least, whereof
one should be a bowman, to come to me the next day about two of
the clock at afternoon, so that I might recite this bargain before
Master Archdeacon, and pay the money, that is, forty-six shillings 
and eightpence. Wherefore they should then go forth with me unto
Colchester, and on Wednesday before three of the clock in the
morning receive there at my hand within the castle and moat-hall,
fourteen men and eight women, ready bound with gyves and hemp; and
drive, carry, or lead, and feed with meat and drink, as heretics
ought to be found continually, unto such time that the said
William and Thomas shall cause the said two and twenty persons to
be delivered unto my Lord of London's officers, and within the
safe keeping of my said Lord; and then to bring unto me again the
said gyves, with a perfect token of or from my said Lord, and then
this covenant is void; or else, &c.

     "Master Bendelows said unto me in my Lord of Oxenford's
chamber at the King's Head, after I had said mass before the
lords, that on the morrow after Holy-rood day, when we shall meet
at Chelmsford for the division of these lands, 'I think, Master
Archdeacon, you, and Master Smith, shall be fain to ride with
certain of the jury to those portions and manors in your part of
Essex, and in like case divide yourselves, to tread and view the
ground with the quest; or else I think they will not labour the
matter.' And so do you say unto Master Archdeacon.

     "Alice the wife of William Walley of Colchester, hath
submitted herself, abjured her erroneous opinions, asked
absolution, promised to do her solemn penance in her parish church
of St. Peter's on Sunday next, and to continue a catholic and a
faithful woman, as long as God shall send her life. And for these
covenants, her husband standeth bound in five pounds. Which Alice
is one of the nine women of this your indenture; and she is big
with child: wherefore she remaineth at home. And this done in the
presence of the bailiffs, aldermen, and town-clerk. And for that
Master Brown was certified, there was no curate at Lexden, he
inquired who was the farmer. The answer was made, 'Sir Francis
Jobson.' 'Who is the parson?' They of the quest-men answered, 'Sir
Roger Gostlow.' 'When was he with you?' 'Not these fourteen
years.' 'How is your cure served?' 'Now and then.' 'Who is the
patron?' 'My Lord of Arundel.' And within short time after, Sir
Francis Jobson came with great courtesy unto my Lord Darcy's
place: and of all gentlemen about us, I saw no more come in. Sir
Robert Smith, priest, sometime canon of Bridlington, now curate of
Appledore in the wild of Kent, came to Colchester the twenty-
eighth day of August, with his wife big with child, of late
divorced, taken on suspicion, examined of the lords; and Master
Brown told me, that they have received letters from the council
for the attachment of certain persons, and especially of one
priest, whose name is Pullen, (but his right name is Smith,)
doubting this priest to be the said Pullen, although neither he
nor his wife would confess the same. Wherefore he lieth still in
prison, but surely this is not Pullen.

     "If it please your Lordship to have in remembrance, that the
householders might be compelled to bring every man his own wife to
her own seat in the church in time of divine service, it would
profit much. And also there be yet standing hospitals, and other
of like foundation about Colchester, which I have not known to
appear at any visitation; as the masters and lazars of Mary
Magdalene in Colchester, the proctor of St. Katharine's chapel in
Colchester, the hospital or breadhouse of the foundation of the
Lord H. Marney in Layer-Marney, the hospital and beadman of Little
Horkesley. Thus presuming of your Lordship's goodness, I am more
than bold ever to trouble you with this worldly business,
beseeching Almighty God to send your honourable Lordship a condign
reward.

     "From Easthorp this present 20th day of August.

     "We found a letter touching the marriage of priests in the
hands of the foresaid Sir Robert Smith. Also I desired Master
Brown, the doer of all things, to require the audience to bring in
their unlawful writings and books; who asked me, if I had
proclaimed the proclamation. I said, 'Yea.' Then he said openly
upon the bench, that they should be proclaimed every quarter once.
And then take the constables and officers; and they alone take and
punish the offenders accordingly.

     "By your poor beadman,

     JOHN KINGSTON, priest."

An indenture made between the lords and the justices within
specified, and Bonner's commissary, concerning the delivery of the
prisoners above named.

     "This indenture, made the twenty-ninth day of August, in the
third and fourth years of the reigns of our sovereign lord and
lady, Philip and Mary, by the grace of God king and queen of
England, Spain, France, both Sicilies, Jerusalem, and Ireland,
defenders of the faith, archdukes of Austria, dukes of Burgundy,
Milan, and Brabant, counts of Hamburgh, Flanders, and Tyrol,
between the right honourable Lord John de Vere, earl of Oxford,
lord high chamberlain of England; Thomas Lord Darcy of Chichester;
Henry Tyrrel, knight; Anthony Brown, the king and queen's
Majesties' sergeant-at-law; William Bendelows, sergeant-at-law;
Edmund Tyrrel, Richard Weston, Roger Appleton, esquires, justices
of oyer and determiner, and of the peace within the said county of
Essex, to be kept of the one party; and John Kingston, clerk,
bachelor at law, commissary to the bishop of London, of the other
party; witnesseth, that Robert Colman, of Walton in the county of
Essex, labourer; Joan Winseley, of Horkesley Magna in the said
county, spinster; Stephen Glover, of Rayleigh in the county
aforesaid, glover; Richard Clerke, of Much Holland in the said
county, mariner; William Munt, of Much Bentley in the said county,
husbandman; Thomas Winseley, of Much Horkesley in the said county,
sawyer; Margaret Field, of Ramsey in the said county, spinster;
Agnes Whitelock, of Dover-court in the said county, spinster;
Alice Munt, of Much Bentley in the said county, spinster; Rose
Allin, of the same town and county, spinster; Richard Bongeor, of
Colchester in the said county, currier; Richard Atkin, of Halstead
in the said county, weaver; Robert Barcock, of Wiston in the
county of Suffolk, carpenter; Richard George, of West Bergholt in
the county of Essex, labourer; Richard Jolley, of Colchester in
the said county, mariner; Thomas Feeresanne, of the same town and
county, mercer; Robert Debnam, late of Dedham in the said county,
weaver; Cicely Warren, of Coggeshall in the said county, spinster;
Christian Pepper, widow, of the same town and county; Allin
Simpson; Ellen Ewring; Alice, the wife of William Wallis, of
Colchester, spinster; and William Bongeor, of Colchester in the
said county, glazier; being indicted of heresy, are delivered to
the said John Kingston, clerk, ordinary to the bishop of London,
according to the statute in that case provided.

     "In witness whereof to the one part of this indenture
remaining with the said earl, lord, and other the justices, the
said ordinary hath set to his hand and seal, and to the other part
remaining with the said ordinary, the said earl, lord, and other
the justices, have set to their several hands and seals, the day
and year above written.

     "Oxenford.

     William Bendelows.

     Thomas Darcy.

     Edmund Tyrrel.

     Henry Tyrrel.

     Richard Weston.

     Anthony Brown.

     Roger Appleton."

     The twenty-two aforesaid prisoners, thus sent from Colchester
to London, were brought at length to Bishop Bonner.

"Behold more sheep hereby, addrest to Bonner's stall,
Whose thirsty throat, so dry, for more blood still doth call."

     As touching the order and manner of their coming and
bringing, the said Bonner himself writeth to Cardinal Pole, as you
shall hear.

A letter of Bishop Bonner to Cardinal Pole, concerning the
prisoners aforesaid.

     "May it please your good Grace, with my most humble
obedience, reverence, and duty, to understand, that going to
London upon Thursday last, and thinking to be troubled with Master
Germaines's matter only, and such other common matters as are
accustomed, enough to weary a right strong body, I had the day
following (to comfort my stomach withal) letters from Colchester,
that either that day, or the day following, I should have sent
thence twenty-two heretics, indicted before the commissioners; and
indeed so I had, and compelled to bear their charges as I did of
the others, which both stood me above twenty nobles, a sum of 
money that I thought full evil bestowed. And these heretics,
notwithstanding they had honest catholic keepers to conduct and
bring them up to me, and, in all the way from Colchester to
Stratford of the Bow, did go quietly and obediently; yet coming to
Stratford they began to take heart of grace, and to do as pleased
themselves, for they began to have their guard, which generally
increased till they came to Aldgate, where they were lodged Friday
night.

     "And albeit I took order that the said heretics should be
with me very early on Saturday morning, to the intent they might
quietly come and be examined by me, yet it was between ten and
eleven of the clock before they would come, and no way would they
take but through Cheapside, so that they were brought to my house
with about a thousand persons. Which thing I took very strange,
and spake to Sir John Gresham, then being with me, to tell the
mayor and the sheriffs that this thing was not well suffered in
the city. These naughty heretics, all the way they came through
Cheapside, both exhorted the people to their part, and had much
comfort e promiscua plebe, and being entered into my house, and
talked withal, they showed themselves desperate and very
obstinate; yet I used all the honest means I could, both of myself
and others, to have won them, causing divers learned men to talk
with them; and finding nothing in them but pride and wilfulness, I
thought to have had them all hither to Fulham, and here to give
sentence against them. Nevertheless, perceiving by my last doing
that your Grace was offended, I thought it my duty, before I any
thing further proceeded herein, to advertise first your Grace
hereof, and know your good pleasure, which I beseech your Grace I
may do by this trusty bearer. And thus most humbly I take my leave
of your good Grace, beseeching Almighty God always to preserve the
same. -- At Fulham, postridie Nativitatis 1556.

     "Your Grace's most bounden beadsman and servant,

     EDMUND BONNER."

     By this letter of Bishop Bonner to the cardinal is to be
understood, what good-will was in this bishop to have the blood of
these men, and to have past with sentence of condemnation against
them, had not the cardinal somewhat (as it seemed) stayed his
fervent headiness. Concerning the which cardinal, although it
cannot be denied by his acts and writings, but that he was a
professed enemy, and no otherwise to be reputed but for a papist;
yet again it is to be supposed, that he was none of the bloody and
cruel sort of papists, as may appear, not only by staying the rage
of this bishop, but also by the solicitous writing, and long
letters written to Cranmer, also by the complaints of certain
papists accusing him to the pope, to be a bearer with the
heretics, and by the pope's letters sent to him upon the same,
calling him up to Rome, and setting Friar Peto in his place, had
not Queen Mary, by special entreaty, kept him out of the pope's
danger. All which letters I have (if need be) to show; and
besides, also, that it is thought of him that toward his latter
end, a little before his coming from Rome to England, he began
somewhat to favour the doctrine of Luther, and was no less
suspected at Rome: yea, and furthermore, did there at Rome convert
a certain learned Spaniard from papism to Luther's side;
notwithstanding the pomp and glory of the world afterward carried
him away to play the papist thus as he did. But of this cardinal
enough.

     To return now to this godly company again; first, how they
were brought up in bands to London, ye have heard: also how Bonner
was about to have read the sentence of death upon them, and how he
was stayed by the cardinal, ye understand. As touching their
confession, which they articled up in writing, it were too tedious
to recite the whole at length. Briefly touching the article of the
Lord's supper, (for the which they were chiefly troubled,) thus
they wrote, as here followeth.

     "Whereas Christ at his last supper took bread, and when he
had given thanks, he brake it, and gave it to his disciples, and
said, Take, eat, this is my body; and likewise took the cup and
thanked, &c.; we do understand it to be a figurative speech, as
the most manner of his language was in parables and dark
sentences, that they which are carnally-minded should see with
their eyes, and not perceive; and hear with their ears, and not
understand; signifying this, that as he did break the bread among
them, being but one loaf, and they all were partakers thereof, so
we through his body, in that it was broken, and offered upon the
cross for us, are all partakers thereof; and his blood cleanseth
us from all our sins, and hath pacified God's wrath towards us,
and made the atonement between God and us, if we walk henceforth
in the light, even as he is the true light.

     "And in that he said further, Do this in remembrance of me,
it is a memorial and token of the suffering and death of Jesus
Christ; and he commanded it for this cause, that the congregation
of Christ should come together to show his death, and to thank and
laud him for all his benefits, and magnify his holy name; and so
to break the bread, and drink the wine, in remembrance that Christ
had given his body and shed his blood for us.

     Thus you may well perceive, though Christ called the bread
his body, and the wine his blood, yet it followeth not that the
substance of his body should be in the bread and wine; as divers
places in Scripture are spoken by Christ and the apostles in like
phrase of speech, as in John xv., I am the true Vine. Also in John
x., I am the Door. And as it is written in Hebrews ix. and in
Exodus xxiv., how Moses took the blood of the calves, and
sprinkled both the book and all the people, saying, This is the
blood of the covenant or testament. And also in Ezekiel vi., how
the Lord said unto him concerning the third part of his hair,
saying, This is Jerusalem, &c.

     "Thus we see the Scriptures how they are spoken in figures,
and ought to be spiritually examined, and not as they would have
us to say, that the bodily presence of Christ is in the bread,
which is a blasphemous understanding of the godly word, and is
contrary to all Holy Scriptures. Also we do see that great
idolatry is sprung out of the carnal understanding of the words of
Christ, This is my body; and yet daily springeth, to the great
dishonour of God; so that men worship a piece of bread for God,
yea, and hold that to be their maker."

     After this confession of their faith and doctrine being
written and exhibited, they also devised a letter withal, in a
manner of a short supplication, or rather an admonition to the
judges and commissioners, requiring that justice and judgment,
after the rule of God's word, might be ministered unto them; the
copy of which their letter I thought here also to show unto the
reader in form as followeth..

     "To the right honourable audience, before whom these our
simple writings and the confession of our faith shall come to be
read or seen, we poor prisoners, being fast in bands upon the
trial of our faith, which we offer to be tried by the Scriptures,
pray most heartily, that forasmuch as God hath given you power and
strength over us as concerning our bodies, under whom we submit
ourselves as obedient subjects in all things due, ye being
officers and rulers of the people, may execute true judgment, keep
the laws of righteousness, govern the people according to right,
and hear the poor and helpless in truth, and defend their cause.

     "God, for his Son Jesus Christ's sake, give you the wisdom
and understanding of Solomon, David, Hezekiah, Moses, with divers
other most virtuous rulers, by whose wisdom and most godly
understanding, the people were justly ruled and governed in the
fear of God, all wickedness was by them overthrown and beaten
down, and all godliness and virtue did flourish and spring. O God,
which art the most highest, the Creator and Maker of all things,
and of all men both great and small, and rarest for all alike,
which dost try all men's works and imaginations, before whose
judgment-seat shall come both high and low, rich and poor; we most
humbly beseech thee to put into our rulers' hearts the pure love
and fear of thy name, that even as they themselves would be
judged, and as they shall make answer before thee, so they may
hear our causes, judge with mercy, and read over these our
requests and confessions of our faith, with deliberation and a
godly judgment.

     "And if any thing here seemeth to your honourable audience to
be erroneous or disagreeing to the Scripture, if it shall please
your Lordships to hear us patiently, which do offer ourselves to
the Scriptures, thereby to make answer, and to be tried, in so
doing we poor subjects, being in much captivity and bondage, are
most bound to pray for your noble estate and long preservation."

     The request of these men being so just, and their doctrine so
sound, yet all this could not prevail with the bishop and other
judges, but that sentence should have proceeded against them
incontinent, had not the goodness of the Lord better provided for
his servants, than the bishop had intended. For as they were now
under the edge of the axe, ready to be condemned by sentence, it
was thought otherwise by the cardinal, and some other wiser heads;
fearing belike, lest by the death of so many together, some
disturbance might rise peradventure among the people; and so it
was decreed among themselves, that rather they should make some
submission or confession, such as they would themselves, and so be
sent home again, as they were indeed; howbeit divers of them
afterward were apprehended and put to death. But in the mean
space, as touching their submission which they made, this it was,
as in form here followeth.

     "Because our Saviour Christ at his last supper took bread,
and when he had given thanks, he brake it, and gave it unto his
disciples, and said, Take, eat, this is my body which is given for
you, this do in remembrance of me; therefore, according to the
words of our Saviour Jesus Christ, we do believe in the sacrament
to be Christ's body. And likewise he took the cup, gave thanks,
and gave it to his disciples, and said, This is my blood of the
new testament, which is shed for many.

     "Therefore likewise we do believe that it is the blood of
Christ, according as Christ's church doth minister the same; unto
the which catholic church of Christ we do in this, like as in all
other matters, submit ourselves, promising therein to live as it
becometh good Christian men, and here in this realm to use
ourselves as it becometh faithful subjects unto our most gracious
king and queen, and to all other superiors both spiritual and
temporal, according to our bounden duties."

     The names of them which subscribed to this submission, were
these:--

     "John Atkin, Alyn Symson, Richard George, Thomas Firefanne,
William Munt, Richard Joly, Richard Gratwicke, Thomas Winsley,
Richard Rothe, Richard Clark, Stephen Glover, Robert Colman,
Thomas Merse, William Bongeor, Robert Bercock, Margaret Hide, Elyn
Euring, Christian Pepper, Margaret Feld, Alice Munt, Joan Winsly,
Cysly Warren, Rose Alyn, Ann Whitelocke, George Barker, John
Saxby, Thomas Locker, Alice Locker."



356.THOMAS LOSEBY, HENRY RAMSEY, THOMAS THIRTEL, MARGARET HIDE,
AND AGNES STANLEY
Five other godly martyrs burned at one fire in Smithfield, with
their answers to the articles.

Illustration: The Five Martyrs led to Execution

     The learned being at this time, in a manner, all despatched
in this furious rage of persecution, we now have little or small
matter to write, touching the other silly sheep and simple lambs
of Christ's flock, yet remaining behind; upon whom they satisfied
still their blood-thirsty and slaughterous affections. I thought
it therefore not beside the matter to admonish the reader, to
judge of them, and of such others, before specified, as of the
dear elect children and true martyrs of God; by whose simplicity
the merciful wisdom and mighty power of God were more manifested
and showed, who hath chosen in them the foolish and weak things of
this world to confound the wise and mighty ones, and things that
are not, to bring to nought things that are.

     And as touching those of whom there is no matter mentioned in
this history, as occasions of their death, (for that none as yet
came to my hands,) this one sure and only cause is certainly to be
adjudged generally to them, that it was for the sincere profession
of Christ's gospel: and as for the rest, of whom out of the
registrar's notes somewhat is and shall be said, though there may
sometimes appear in their answers and confessions to the bishops
and others, before whom they were examined, a certain ignorance
and lack of knowledge in some points, (which, for the most part,
is made worse by the unfaithful dealings of the registrars,)
nevertheless this is to be weighed and truly considered, that, in
the chief and principal ground and foundation of their religion
and faith, they swerved not, laying Jesus Christ for their corner-
stone, as the most perfect prop and sure foundation of their
building: upon whom albeit it seemeth they built sometimes,
through their ignorance, stubble or hay, (and, the rather, through
the papists' crafty couching of the interrogatories,) yet, that
being consumed by the fire of God's Holy Spirit, they themselves,
through the same Spirit, abide both safe and sure. And therefore,
in hope of this charitable and true judgment, I will proceed in
the prosecuting of our history.

     In this story of persecuted martyrs, next in order follow
five others burned at London, in Smithfield, in the aforesaid year
of the Lord 1557, April the twelfth, whose names were these:--
Thomas Loseby, Henry Ramsey, Thomas Thirtel, Margaret Hide, and
Agnes Stanley: who being, some by the Lord Riche, some by other
justices of peace, and constables, (their old neighbours,) at the
first accused and apprehended for not coming to their parish
churches, were in the end sent unto Bonner, bishop of London, and
by his commandment the twenty-seventh day of January were examined
before Dr. Darbyshire, then chancellor to the said bishop, upon
the former general articles mentioned. Whose answers thereunto
were, that as they confessed there was one true and catholic
church, whereof they stedfastly believed, and thought the Church
of Rome to be no part or member; so in the same church they
believed there were but two sacraments, that is to say, baptism
and the supper of the Lord. Howbeit some of them attributed the
title and honour of a sacrament to the holy estate of matrimony,
which undoubtedly was done rather of simple ignorance, than of any
wilful opinion, and are thereof to be adjudged as before is
admonished. Moreover, they acknowledged themselves to be baptized
into the faith of that true church, as in the third article is
specified.

     And here in reading as well of these articles, as also of the
rest, mark, I beseech you, the crafty subtlety of these catholic
companions, who, intermixing certain points of faith, and of the
true church, with the idolatrous and superstitious maumetry of
their Romish synagogue, cause the poor and simple people, for lack
of knowledge, oftentimes to fall into their crafty nets. For after
they have made them grant a true church with the sacraments of the
same, though not in such number as they would have them, and also
that they were christened into the faith thereof, that is, in the
name of the Father, of the Son, and of the Holy Ghost, they
craftily now in the other their objections, descending as it were
from the faith of the Trinity unto their idolatrous mass and other
superstitious ceremonies, would make them grant, that now in
denying thereof they have severed themselves from the faith of the
true church, whereunto they were baptized; which is most false.
For though the true light of God's gospel and holy word was
marvellously darkened, and in a manner utterly extinguished; yet
the true faith of the Trinity, by the merciful providence of God,
was still preserved; and into the faith thereof were we baptized,
and not into the belief and profession of their horrible idolatry
and vain ceremonies.

     These things, not thoroughly weighed by these poor, yet
faithful and true members of Christ, caused some of them
ignorantly to grant, that when they came to the years of
discretion, and understood the light of the gospel, they did
separate themselves from the faith of the church, meaning none
other but only to separate themselves from the admitting or
allowing of such their popish and erroneous trash as they now had
defiled the church of Christ withal, and not from their faith
received in baptism, which in express words in their answers to
the other articles they constantly affirmed, declaring the mass
and sacrament of the altar to be most wicked blasphemy against
Christ Jesus, and contrary to the truth of his gospel; and
therefore utterly they refused to assent unto and to be reconciled
again thereunto.

     These answers in effect of them thus taken by the said
chancellor, they were for that time dismissed; but the bishop,
taking the matter into his own hands, the sixth day of March,
propounded unto them certain other new articles, the copy whereof
followeth.

     "First, That thou hast thought, believed, and spoken, within
some part of the city and diocese of London, that the faith,
religion, and ecclesiastical service here observed and kept, as it
is in the realm of England, is not a true and a laudable faith,
religion, and service, especially concerning the mass and the
seven sacraments, nor is agreeable to God's word and Testament;
and that thou canst not find in thy heart without murmuring,
grudging, or scruple to receive and use it, and to conform thyself
unto it, as other subjects of this realm customably have done and
do.

     "2. Item, That thou hast thought, &c., that the English
service set forth in the time of King Edward the Sixth, here in
this realm of England, was and is good and godly, and catholic in
all points, and that it alone ought here in this realm to be
received, used, and practised, and none other.

     "3. Item, Likewise thou hast thought, &c., that thou art not
bound to come to thy parish church, and there to be present, and
hear matins, mass, even-song, and other divine service, sung or
said there.

     "4. Item, Thou hast thought, &c., that thou art not bound to
come to procession to the church, upon days and times appointed,
and to go in the same with others of the parish, singing or saying
then the accustomed prayers used in the church; nor to bear a
taper or candle on Candlemas day; nor take ashes upon Ash
Wednesday; nor bear palms upon Palm Sunday; nor to creep to the
cross upon days accustomed; nor to receive and kiss the pax at
mass-time; nor to receive holy water or holy bread; nor to accept
and allow the ceremonies and usages of the church, after the
manner and fashion, as they are used in this realm.

     "5. Item, Thou hast thought, &c., that thou art not bound at
any time to confess thy sins to any priest, and to receive
absolution at his hands, as God's minister, nor to receive at any
time the blessed sacrament of the altar, especially as it is used
in this church of England.

     "6. Item, Thou hast thought, &c., that in matters of religion
and faith, thou must follow and believe thine own conscience only,
and not give credit to the determination and common order of the 
catholic church, and the see of Rome, nor to any member thereof.

     "7. Item, Thou hast thought, &c., that all things do chance
of an absolute and precise mere necessity; so that whether man do
well or evil, he could not choose but do so; and that therefore no
man hath any free-will at all.

     "8. Item, Thou hast thought, &c., that the fashion and manner
of christening of infants, is not agreeable to God's word; and
that none can be effectually baptized, and thereby saved, except
he have years of discretion to believe himself, and so willingly
accept or refuse baptism at his pleasure.

     "9. Item, thou hast thought, &c., that prayers to saints, or
prayers for the dead, are not available, and not allowable by
God's word, or profitable in any wise; and that the souls departed
do straight-ways go to heaven or hell, or else do sleep till the
day of doom, so that there is no place of purgation at all.

     "10. Item, Thou hast thought, &c., that all such as in the
time of King Henry the Eighth, or in the time of Queen Mary, in
England, have been burned as heretics, were no heretics at all,
but faithful and good Christian people; especially Barnes, Garret,
Jerome, Frith, Rogers, Hooper, Cardmaker, Latimer, Taylor,
Bradford, Philpot, Cranmer, Ridley, and such like; and that thou
didst and dost allow, like, and approve all their opinions, and
dost mislike their condemnations and burnings.

     "11. Item, Thou hast thought, &c., that fasting, and prayers
used in this church of England, and the appointing of days for
fasting, and the abstaining from flesh upon fasting days, and
especially in the time of Lent, is not laudable or allowable by
God's word, but is hypocrisy and foolishness; and that men ought
to have liberty to eat at all times all kinds of meat.

     "12. Item, Thou hast taught, &c., that the sacrament of the
altar is an idol, and to reserve and keep it, or to honour it, is
plain idolatry and superstition: and likewise of the mass and 
elevation of the sacrament.

     13. "Item, Thou hast thought, &c., that thou or any else,
convented before an ecclesiastical judge concerning matters of
belief and faith, art not bound to make answer at all, especially
under an oath upon a book."

Their answers to the articles before objected.

     "Their answers to these objections were, that as touching the
first, second, third, fourth, fifth, ninth, tenth, and twelfth,
they generally granted unto, saving that they denied the souls of
the departed to sleep till the day of judgment, as is mentioned in
the ninth article.

     "And as concerning the sixth objection, they thought
themselves bound to believe the true catholic church, so far forth
as the same doth instruct them according to God's holy word; but
not to follow the determinations of the erroneous and Babylonical
church of Rome.

     "As for the seventh, eighth, and thirteenth, they utterly
denied, that ever they were of any such absurd opinions as are
contained therein, but they granted that man of himself, without
the help and assistance of God's Holy Spirit, hath no power to do
any good thing acceptable in God's sight.

     "To the eleventh they said, that true fasting and prayer,
used according to God's word, are allowable and available in his
sight; and that by the same word every faithful man may eat all
meats at all times, with thanksgiving to God for the same."

     After this, the first day of April, they were again convented
before the bishop in his palace at London, where little appeareth
to be done, except it were to know whether they would stand to
their answers, and whether they would recant or no. But when they
refused to recant and deny the received and infallible truth, the
bishop caused them to be brought into the open consistory, the
third day of the same month of April, in the forenoon, where first
understanding by them their immutable constancy and stedfastness,
he demanded particularly of every one, what they had to say, why
he should not pronounce the sentence of condemnation.

     To whom Thomas Loseby first answered, "God give me grace and
strength to stand against you, and your sentence, and also against
your law, which is a devouring law, for it devoureth the flock of
Christ. And I perceive there is no way with me but death, except I
would consent to your devouring law, and believe in that idol the
mass."

     Next unto him answered Thomas Thirtel, saying, "My Lord, I
say thus, if you make me a heretic, then you make Christ and all
the twelve apostles heretics: for I am in the true faith and right
belief; and I will stand in it, for I know full well I shall have
eternal life there-for."

     The bishop then asked the like question of Henry Ramsey, who
said again, "My Lord, will you have me to go from the truth that I
am in? I say unto you, that my opinions be the very truth, which I
will stand unto, and not go from them: and I say unto you further,
that there are two churches upon the earth, and we," meaning
himself, and other true martyrs and professors of Christ, "be of
the true church, and ye be not."

     Unto this question next answered Margaret Hide, saying, "My
Lord, you have no cause to give sentence against me; for I am in
the true faith and opinion, and will never forsake it; and I do
wish that I were more strong in it than I am."

     Last of all answered Agnes Stanley, and said, "I had rather
every hair of my head were burned, if it were never so much worth,
than that I will forsake my faith and opinion, which is the
commanded."

     The time being now spent, they were commanded to appear again
at afternoon in the same place: which commandment being obeyed,
the bishop first called for Loseby, and after his accustomed
manner willed his articles and answers to be read; in reading
thereof, when mention was made of the sacrament of the altar, the
bishop with his colleagues put off their caps. Whereat Loseby
said, "My Lord, seeing you put off your cap, I will put on my
cap;" and therewithal did put on his cap. And after, the bishop
continuing in his accustomable persuasions, Loseby again said unto
him, "My Lord, I trust I have the spirit of truth, which you
detest and abhor; for the wisdom of God is foolishness unto you."
Whereupon the bishop pronounced the sentence of condemnation
against him: and delivering him unto the sheriff, called for
Margaret Hide, with whom he used the like order of exhortations.
To whom notwithstanding she said, "I will not depart from my
sayings till I be burned: and my Lord," quoth she, "I would see
you instruct me with some part of God's word, and not to give me
instructions of holy bread and holy water, for it is no part of
the Scripture." But he, being neither himself, nor any of his,
able rightly to accomplish her request, to make short work, used
his final rcondemnation;ncement, which was the sentence of
condemnation; and therefore leaving her off, called for another,
viz. Agnes Stanley, who upon the bishop's like persuasions made
this answer: "My Lord, whereas you say I am a heretic, I am none;
neither yet will I believe you, nor any man that is wise will
believe as you do. And as for these that ye say be burnt for 
heresy, I believe they are true martyrs before God: therefore I
will not go from my opinion and faith as long as I live."

     Her talk thus ended, she received the like reward that the
other had. And the bishop then turning his tale and manner of
enticement unto Thomas Thirtel, received of him likewise this
final answer: "My Lord, I will not hold with your idolatrous ways,
as you do; for I say, the mass is idolatry, and will stick to my
faith and belief, so long as the breath is in my body." Upon which
words he was also condemned as a heretic.

     Last of all was Henry Ramsey demanded if he would (as the
rest) stand unto his answers, or else, recanting the same, come
home again, and be a member of their church. Whereunto he
answered, "I will not go from my religion and belief as long as I
live; and my Lord," quoth he, "your doctrine is naught, for it is
not agreeable to God's word."

     After these words, the bishop, to conclude, pronouncing the
sentence of condemnation against him and the rest, as ye have
heard, charged the sheriff of London with them; who being
thereunto commanded, the twelfth day of the same month of April,
brought them into Smithfield, where all together in one fire most
joyfully and constantly they ended their temporal lives, receiving
there-for the life eternal.



357. STEPHEN GRATWICK

The story of Stephen Gratwick, and two other martyrs, burned in
St. George's Fields, in Southwark.

     After these moreover, in the month of May, followed three
others that suffered in St. George's Fields in Southwark: William
Morant, Stephen Gratwick, with one King, who suffered at the same
time.

     Among other histories of the persecuted and condemned saints
of God, I find the condemnation of none more strange nor unlawful
than of this Stephen Gratwick: who first was condemned by the
bishop of Winchester and the bishop of Rochester, which were not
his ordinaries. Secondly, when he did appeal from those
incompetent judges to his right ordinary, his appeal could not be
admitted. Thirdly, when they had no other shift to colour their
inordinate proceedings withal, they suborned one of the priests to
come in for a counterfeit and a false ordinary, and sit upon him.
Fourthly, being openly convinced and overturned in his own
arguments, yet the said bishop of Winchester, Dr. White, neither
would yield to the force of truth, nor suffer any of the audience
assistant once to say, God strengthen him. Fifthly, as they
brought in a false ordinary to sit upon him; so they pretended
false articles against him which were no part of his examinations,
but of their devising, to have his blood. Sixthly and lastly,
having no other ground nor just matters against him, but only for
saying these words, "That which I said I have said," they read the
sentence of death upon him.

     And this was the dealing of these men, which needs will be
reputed for catholic fathers of the spiritualty, succeeders of the
apostles, disciples of Christ, pillars of the holy church, and
leaders of the people: of whose doings and proceedings, how
agreeable they are to the example of Christ and his apostles, I
leave to discuss, referring the judgment hereof to them which know
the institution of Christ's religion and doctrine.

     Now lest, peradventure, the disordered misrule of these
Christmas lords will not be credited upon the simple narration of
the story, ye shall hear the whole discourse of this process,
registered by the hand of the martyr himself, who as he could tell
best what was done, so I am sure would not testify otherwise than
the truth was, according as you shall hear by his own declaration
here following.

     "Upon the twenty-fifth day of May, in the year of our Lord
1557, I, Stephen Gratwick, came before the bishop of Winchester,
Dr. White, into St. George's church in Southwark, at eight of the
clock in the morning, and then he called me before him, and said
unto me,

     "'Stephen Gratwick, how standeth the matter with thee now?
Art thou contented to revoke thy heresies, the which thou hast
maintained and defended here within my diocese, oftentimes before
me? And also upon Sunday last ye stood up in the face of the whole
church maintaining your heresies; so that you have offended within
the liberty of my diocese. And now, I being your ordinary, you
must answer to me directly, whether you will revoke them or not,
the which I have here in writing: and if so be that you will not
revoke them, then I will excommunicate you. And therefore note
well what you do, for now I read here the articles against you.'
And so when he had ended, he bade me answer unto them.

     Gratwick.--"My Lord, these articles which you have here
objected against me, are not mine, but of your own making: for I
never had any of mine examinations written at any time. And
therefore these be objections that you lay against me as a snare,
to get my blood. Wherefore I desire your lawful favour, to allow
my lawful appeal unto mine ordinary; for I have nothing to do with
you. And whereas you do burden me, that I have offended within
your diocese, it is nothing so; for I have not enterprised either
to preach or teach within your diocese, but was apprehended by
mine own bishop and sent prisoner into your diocese, by the
consent of the council and mine own ordinary; and therefore I so
being in your diocese, you have no cause to let my lawful appeal.'

     "And with that there came the bishop of Rochester, and was
received at the bishop of Winchester's hands with much gladness,
according to their determinate purpose before invented. And so
followed the archdeacon of Canterbury. And then the bishop again
started up as a man half ravished of his wits for joy, embracing
him with many gentle words, and said, that he was very glad of his
coming; making himself ignorant thereof, as he thought it should
appear to me.

     "Then said Winchester, 'Sir, I am very glad of ycur coming.
For here I have one before me, who hath appealed unto you, being
his ordinary.' Then said the archdeacon of Canterbury, 'I know
this man very well. He hath been divers times before me.' And then
I answered and said, 'My Lord, I am not of his diocese, not by
five miles: for his diocese reacheth on that part but to the
cliffs of Lewes, and I dwelt at Brighthelmstone, five miles
beyond, in the diocese of the bishop of Chichester; and therefore
I am not of his diocese.'

     "Then the bishop of Winchester, the bishop of Rochester, and
the archdeacon of Canterbury, cast their heads together, and
laughed: and then they said, my ordinary would be here by and by.
And so they sent forth for a counterfeit, instead of mine
ordinary; and then I saw them laugh, and I spake unto them and
said, Why do ye laugh? are ye confederate together for my blood,
and therein triumph? You have more cause to look weightily upon
the matter; for I stand here before you upon life and death. But
you declare yourselves what you are; for you are lapped in lamb's
apparel, but I would to God ye had coats according to your
assembly here, which are scarlet gowns; for I do here perceive you
are bent to have my blood.'

     "And then came rushing in their counterfeited bishop, who was
the hired servant to deliver me into the hands of the high priest;
and the bishop hearing him come, with haste inquired of his man,
who was there; and he said, 'My Lord of Chichester.' Then the
bishop of Winchester with haste rose up and said, 'Ye are most
heartily welcome;' and required him to sit down; and then said the
bishop of Winchester to me, 'Lo! here is your ordinary: what have
you now to say unto him?'

     Gratwick.--"'I have nothing to say unto him. If ye have
nothing to say unto me, I pray you let me depart.' Then answered
my counterfeit ordinary and said, 'Here you stand before my Lords
and me in trial of your faith; and if you bring the truth, we
shall by compulsion give place unto you, as it is to be proved by
the word; and your doctrine to be heard and embraced for a truth.'

     "Then I demanded of him whether he meant 'by authority, or by
the judgment of the Spirit of God in his members.' And he answered
me, 'By authority as well as by the Spirit.'

     "Then I said, 'Now will I turn your own argument upon you;
for Christ came before the high priests, scribes, and Pharisees,
bringing the truth with him; being the very truth himself, which
truth cannot lie; yet both be and his truth wa.s condemned, and
took no place with them, and also the apostles, and all the
martyrs that died since Christ. Therefore I turn your own argument
upon you; answer it if you can!'

     "Then he, with a great heat of choler, said unto the bishop
of Winchester, 'Object some articles against him, for he is
obstinate, and would fain get out of our hands, therefore hold him
to some particular:' so that other answer could I not have of his
argument.

     "Then the bishop of Winchester began to read his objections
of his own making against me, and bade me answer unto them. And I
said, No, except you would set the law apart, because I see you
are mindful of my blood.'

     Winchester.--"'Now you may see he will not answer to these,
but as he hath aforesaid.'

     "Then spake the counterfeit ordinary again, and said, 'My
Lord, ask him what he saith to the sacrament of the altar.' Then
the bishop asked me, as my counterfeit ordinary required him.

     Gratwick.--"'My Lord, I do believe that in the sacrament of
the supper of the Lord, truly ministered in both kinds, according
to the institution of Christ, unto the worthy receiver, he eateth
mystically by faith the body and blood of Christ.' Then I asked
him if it were not the truth. And he said, 'Yes.' Then said I,
'Bear witness of the truth.'

     "Then the bishop of Winchester, whose head being subtilest to
gather upon my words, said, 'My Lord, see you not how he creepeth
away with his heresies, and covereth them privily? Note, how he
here separateth the sacrament of the altar from the supper of the
Lord, meaning it not to be the true sacrament; and also how he
condemneth our ministration in one kind, and alloweth that the
unworthy receiver doth not eat and drink the body and blood of
Christ; which be sore matters truly weighed, being covered very
craftily with his subtle shifts and sophistry; but he shall answer
directly or ever he depart.'

     Gratwick.--"'My Lord, this is but your gathering of my words,
for you before confessed the same sayings to be the truth; and
thus you catch at me, and fain would have a vantage for my blood.
But seeing you judge me not to mean the sacrament of the altar,
now come to the probation of the same sacrament, and prove it to
be the true sacrament, and I am with you; or else if you can prove
your church to be the true church, I am also with you.'

     "But then he called to memory the last probation of the
church and sacraments, how he before was driven to forsake the
Scriptures, and to show me by good reason how they might minister
the sacrament in one kind. And his reason was this:-- Like as a
man or woman dieth on a sudden, and so when we have given him the
body of Christ, in the mean time the party dieth, and so he eateth
the body of Christ, and not drinketh his blood. And this was his
simple shift in the proving of their sacraments: so that he was
now half abashed to begin that matter again. But yet a little
subtle shift he brought in, and said, 'What sayest thou by the
administration of the priests every day for themselves, and they
minister in both kinds?' To that I answered, You have two
administrations; for I am sure at Easter you minister but in one
kind, and therefore it is not according to the institution of
Christ, but after your own imaginations.'

     Winchester.--"'Why, then what sayest thou to these words,
Take, eat; this is my body. These are the words of Christ. Wilt
thou deny them?'

     Gratwick.--"'My Lord, they are the words of Scripture, I
affirm them, and not deny them.'

     Rochester.--"'Why, then thou dost confess in the sacrament of
the altar to be a real presence, the selfsame body that was born
of the Virgin Mary, and is ascended up into heaven.'

     Gratwick.--"'My Lord, what do you now mean? Do you not also
mean a visible body? for it cannot be but of necessity -- if it be
a real presence, and a material body, it must be a visible body
also.'

     Winchester.--"'Nay, I say unto thee, it is a real presence,
and a material body, and an invisible body too.'

     Gratwick.--"'My Lord, then it must needs be a fantastical
body; for if it should be a material and invisible, as you affirm,
then it must needs be a fantastical body: for it is apparent, that
Christ's human body was visible and seen.'

     "Then the bishop of Winchester brake out and said, 'When
didst thou see him? I pray thee tell me.' To that I answered and
said, 'A simple argument it is: because our corporal eyes cannot
comprehend Christ, doth that prove or follow, that he is
invisible, because we cannot see him?'

     "And with that the bishop of Winchester began to wax weary of
his argument, and removed his talk to Judas in eating the
sacrament, and said, 'He ate him wholly, as the apostles did.'

     "And then I asked him, if he meant Christ's flesh and blood,
the which he speaketh of in John vi., and saith, 'He that eateth
my flesh and drinketh my blood, hath eternal life in me.' To that
the bishop of Winchester answered and said, 'Yea.'

     "Then said I, 'Of necessity Judas must needs be saved,
because he did eat the flesh and drink the blood of Christ, as you
have affirmed; and also all the ungodly that die without
repentance, because they have eaten your sacrament, which you say
is the flesh and blood of Christ; therefore of necessity they
shall receive the benefit thereof, that is, eternal life; which is
a great absurdity to grant. And then of necessity it must follow,
that all that eat not and drink not of your sacrament, shall
finally perish and be damned; for Christ saith, Except ye eat my
flesh and drink my blood, you can have no life in you. And you
have afore said that your sacrament is the same flesh and blood
that Christ speaketh of. And here I prove, that all children,
then, that die under age to receive the sacrament, by your own
argument must be damned; which is horrible blasphemy to speak. Now
here I turn your own argument upon you; answer it if you can!'

     Winchester.--"'My Lord, do you not see what deceitful
arguments he bringeth in here against us, mingled with sophistry,
and keepeth himself in vantage, so that we can get no hold upon
him? But I say unto thee, thou perverse heretic, I see now thou
art a perverse fellow. I had a better opinion of thee; but now I
see we lose our time about thee. Yet I answer thee, St. Paul doth
open John vi. plainly, if thou wilt see; for he saith, 'They eat
Christ's body and drink his blood unworthily, and that was the
cause of their damnation.'

     Gratwick.--"'My Lord, take heed ye do not add to the text;
for he that addeth unto the text, is accursed of God. And I am
sure here you have brought more than Paul hath spoken; for he
saith not, because they have eaten his body and drunk his blood
unworthily; but St. Paul saith, Whosoever shall eat of this bread
and drink of the cup unworthily, shall be guilty of the body and
blood of Christ. Note, my Lord, he saith not as you have affirmed,
but clean contrary.'

     "And with that they were all in a great rage. And the bishop
of Winchester said, I belied the text. And then I called for the
text.

     "And he said, I asked thee even now, if thou understoodest
Latin, and thou saidst, 'Whether I can or no, the people shall
bear witness in English.'

     "And so I called again for the Testament, whether it were
Latin or English, for the trial of the text.

     "And then when the bishop of Winchester saw that I cared not
whether of the translations I had, he stood up, thinking to
beguile some simple man that had a book there, and bade him that
had an English Testament to bring it in, that he might get some
hold at him that should bring a Testament. But God disappointed
him thereof, and so he flew away from his matter, and began to
rail upon me, and said my subtle Gratwick should not serve; for if
I would not answer directly, I should nevertheless be
excommunicated. 'For,' said he, 'I see a mad toy in thine head:
thou gloriest much in thy talk, and thinkest now the people are
come about thee, that thou shalt encourage them with thy constant
heretical opinion. For the last day, when thou wast before me upon
Sunday, in St. Mary Overy's church, thou there reprovedst my
sermon, and hadst a thousand by thee at the least, to bid God
strengthen thee: but now let me see him here, that dare open his
mouth to bid God strengthen thee; he shall die the death that thou
shalt die.'

     "To that I answered, 'My Lord, I know your cruelty doth
extend more largely than your pity. Good experience so I have to
say, form you keep men in prison a year or two, taking their books
from them, permitting them not so much as a Testament to look upon
for their soul's comfort, the which all men ought to have; and so
you entreat them more like brute beasts than Christian men.'

     Winchester.--"'No, sir; we will use you as we will use the
child: for if the child will hurt himself with the knife, we will
keep the knife from him. So, because you will damn your souls with
the word, therefore you shall not have it.'

     Gratwick.--"'My Lord, a simple argument you bring to maintain
and cover your fault. Are you not ashamed to make the word the
cause of our damnation? I never knew any man but only you, that
did not affirm our sins to be the cause of our damnation, and not
the word, as you say; and therefore if your argument be good, then
this is good also: because that some men do abuse drink, therefore
the benefit of drink should be taken from all men, or any other
such-like good gift.'

     Winchester.--"'My Lords, here we lose much time, for this
fellow is perverse, speaking nothing but sophistry and perverse
questions; so that we can get no advantage upon him.'

     "Then spake my counterfeit ordinary, as one half asleep all
this while; yet somewhat with haste, when he was awaked, he began
to tell his tale, and said, 'Read these articles against him once
more, and if he will not answer them, take him upon his first
words: That which I said, that I have said.'

     "Then the bishop of Winchester began to read them again. But
I said unto him, I would not answer them, because they were none
of mine examinations, but objections of their own making, because
they would have my blood. But yet I said, if they would set the
law apart, I would talk my conscience freely to them.

     "Then my counterfeit ordinary began to speak again, charging
me with the saying of St. Peter, that I should render account of
such hope as was in me.

     Gratwick.--"'So can I do, and yet I shall not please you; for
here I now render my hope as St. Peter willeth me: I believe only
in Jesus Christ to have my whole salvation in him, by him, and
through him; but I perceive you would have me render my faith in
such sort, as you may have my blood, and therefore you bring good
Scriptures, and evil apply them.'

     Winchester.--"'Why, this fellow is perverted, and we shall
get no more at his hands than we have already; therefore let us
pronounce sentence against him, for we do but lose our time.'

     Gratwick.--"'Nay, good my Lord, seeing you will needs have my
blood, let me say a little more for myself. Upon Sunday last, when
I was before you, you preached this which was a truth, and
agreeable to the doctrine of the apostle St. James, and said, If
any man think himself a religious man, and in the mean time seduce
his tongue or his heart, the same man's religion is a vain
religion. And so, my Lord, you, standing there in the pulpit, in
the mean time seduced your tongue to slander us poor prisoners,
being there present, in iron bonds, burdening us with the sect of
Arians, and with the sect of Herodians, and with the sect of
Anabaptists, and with the sect of Sacramentaries, and with the
sect of Pelagians. And when we stood up to purge ourselves
thereof, you said you would cut out our tongues, and cause us to
be pulled out of the church by violence. But there you gave
yourself a shrewd blow, for your tongue in the mean time slandered
your neighbour. For I, my Lord, will give my life against all
these heresies, the which you there burdened us withal, even as I
will give my life against that wherein I now stand before you.'

     "And with that he was raging angry, and caught my
condemnation, and said, 'Thou wilt grant here no more, but this
word; That I have said, I have said. And here I gather matter
enough to condemn thee, for this is a confirmation of all that
thou hast heretofore said.'

     "Then I answered, 'If you can prove that ever any of mine
examinations were written, it were enough; but you have nothing
against me, but objections of your own making.'

     Winchester.--"'Have at thee now. If thou wilt not yield, I
will pronounce sentence against thee.' And so he proceeded forth
onward apace, cursing and banning in Latin; so that I told him,
'If the people might hear it in English, they would think you an
uncharitable bishop.' And then I said, 'Stay, my Lord, and note
what you do; for you have neither temporal law, nor spiritual,
here against me in any just cause.'

     "Then stepped forth a gentleman, and said unto my Lord, 'Take
heed what ye do; for he doth here say, that you have no title nor
cause, why you should condemn him.'

     "Then the bishop looked about him again, and asked me if I
would recant. I asked him, whereof I should recant.

     "Then said the bishop, 'Are you there? Nay, then I know what
I have to do.' And so he proceeded forth in reading my
condemnation. And there was another gentleman which began to snap
and snatch at me: and then said I, 'I would God I had known this,
ere ever I had come from home; I would surely have put on my
breech, and not had my skin thus torn.' And all this while the
bishop read forth still.

     "At last his chaplains cried, 'Stop, stop, my Lord: for now
he will recant.' And then the bishop asked me again. And I
answered and said, 'My Lord, my faith is grounded more stedfastly
than to change in a moment; it is no process of time can alter me,
unless my faith were as the waves of the sea.' And so the bishop
made an end, and delivered me into the hands of the sheriff, to be
carried prisoner to the Marshalsea again.

     "And when I was condemned, I desired God with a loud voice,
that he would not lay my blood to their charge, if it were his
good will; and so then they refused my prayer, and sent me away.
Then I began to talk as I went, and they cried, 'Cut out his
tongue, or stop his mouth;' and so I was brought to the
Marshalsea, and lapped in iron bands. Therefore I pray unto God,
that they unto whom this present writing shall come, may take
example by my death and soldier-fare. So be it.

     "By me, STEPHEN GRATWICK, condemned for God's everlasting
truth."

Stephen Gratwick to the reader.

     "Here, for want of time, I have left out many matters,
because the Lord hath hastened the time, so that I have written
but the briefness of the matter in probation of faith, and the
reward of faith, the which the bishop of Rochester and I debated
upon; the which matter I would have been very glad to have set
down in writing.

     "Also much more talk there was, that the bishop of Winchester
and I had concerning my worldly friends and personal estate; for
he played Satan with me. He carried me up to the mountains, and
there told me, my learning was good, and my eloquence, and also my
knowledge; save that I did abuse it, said he. And then he fell to
praising of my person, that it was comely, and worthy to serve a
prince. Thus Satan flattered with me, to make me answer unto such
objections as he would lay against me, that I might fall into his
diocese."

     Thus Stephen Gratwick, this Christian martyr, being
wrongfully condemned by the bishop of Winchester, (as ye have
heard,) was burned with William Morant, and one King, in St.
George's Fields, about the latter end of May.



358. EDMUND ALLIN AND OTHERS, MARTYRED IN KENT.

Seven godly martyrs, five women and two men, burned at Maidstone,
for the word of truth, and professing the sincere religion of
Christ, June the eighteenth.

     I showed a little before, how after the universal
proclamation was sent and set forth by the king and queen in the
month of February last, the storm of persecution began in all
places to rise (whereof some part also is declared before): but
yet in no place more than in the country and diocese of
Canterbury, by reason of certain the aforesaid inquisitors, being
now armed with authority, but especially by reason of Richard
Thornton, suffragan of Dover, and Harpsfield, archdeacon of
Canterbury, who of their own nature were so furious and fiery
against the harmless flock of Christ, that there was no need of
any proclamation to stir up the coals of their burning cruelty, by
reason whereof many a godly saint lieth slain under the altar; as
in divers places of this book well may appear.

     And now to return to the said diocese of Canterbury again, in
the next month following, being the month of June, the eighteenth
day of the same, were seven Christian and true faithful martyrs of
Christ burned at Maidstone, whose names here follow: Joan
Bradbridge of Staplehurst, Walter Appleby of Maidstone, Petronil
his wife, Edmund Allin of Frittenden, Katharine his wife, John
Manning's wife of Maidstone, and Elizabeth a blind maiden.

     As concerning the general articles commonly objected to them
in the public consistory, and the order of their condemnation, it
differeth not much from the usual manner expressed before, neither
did their answers in effect much differ from the others that
suffered under the same ordinary in the foresaid diocese of
Canterbury.

     Now as touching their accusers and manner of apprehension,
and their private conflicts with the adversaries, I find no great
matter coming to my hands, save only of Edmund Allin some
intimation is given me, how his troubles came, and what was his
cause and answers before the justices, as here consequently ye
shall understand.

The story of Edmund Allin.

     This Allin was a miller, of the parish of Frittenden in Kent,
and in a dear year, when many poor people were like to starve, he
fed them, and sold his corn better cheap by half than others did;
and did not that only, but also fed them with the food of life,
reading to them the Scriptures, and interpreting them. This being
known to the popish priests thereabout dwelling, by the
procurement of them, namely, of John Tailor, parson of Frittenden,
and Thomas Henden, parson of Staplehurst, he was eftsoons
complained of to the justices, and brought before Sir John Baker,
knight; who, first sending for them, committed both him and his
wife to ward; but not long after they were let out, I know not
how, and so went over unto Calais, where, after that he had
continued a certain space, he began to be troubled in conscience;
and there meeting with one John Webbe, of the same parish of
Frittenden, (who was likewise fled from the tyranny of Sir John
Baker and parson Tailor,) said unto him, that he could not be in
quiet there, whatsoever the cause was; "for God," said he, "had
something to do for him in England." And thus shortly he returned
home again to the parish of Frittenden, where was a cruel priest,
there parson, called John Tailor.

     This parson Tailor, being informed by his brother sexton,
that Edmund Allin the miller, and his wife, were returned, and
were not at mass-time in the church; as he was the same time in
the midst of his mass, upon a Sunday, a little before the
elevation, (as they term it,) even almost at the lifting up of his
Romish god, he turned him to the people in a great rage, and
commanded them with all speed to go unto their house, and
apprehend them, and he would come to them with as much haste as
might be possible. Which promise he well performed; for he had not
so soon made an end of Ite, missa est, and the vestments off his
back, but by and by he was at the house; and there laying hand of
the said Allin, caused him again to be brought to Sir John Baker,
with a grievous complaint of his exhorting and reading the
Scriptures to the people: and so were he and his wife sent to
Maidstone prison.-- Witnessed by Richard Fletcher, vicar of
Cranbrooke, and John Webbe of Frittenden.

     They were not so soon in prison, but Master Baker immediately
sent unto their house certain of his men, John Dove, Thomas Best,
Thomas Linley, Percival Barber, with the aforesaid John Tailor,
parson of Frittenden, and Thomas Henden, parson of Staplehurst, to
take an inventory of all the goods that were in the house, where
they found, in the bedstraw, a casket locked with a padlock; and
so, cutting the wist thereof, opened it, and found therein a
sackcloth bag of money, containing the sum of thirteen or fourteen
pounds, partly in gold and partly in silver; which money after
they had told, and put in the bag again, like good carvers for
themselves, they carried it away with them.

     Besides also they found there certain books, as Psalters,
Bibles, and other writings; all which books, with the money, were
delivered to the foresaid priest, Thomas Henden,. parson of
Staplehurst; and after, in the reign of this queen, were by right
law recovered from him again, as in records remaineth to be seen.

     Thus good Edmund Allin and his wife, being maliciously
accused, wrongfully imprisoned, and cruelly spoiled and robbed of
all their goods, were brought (as is aforesaid) before Sir John
Baker the justice, to be examined; who, taunting and reviling him
without all mercy and pity, asked him if those were the fruits of
his gospel, to have conventicles to gather people together, to
make conspiracies to sow sedition and rebellion. And thus he began
with him to reason.

     Baker.--"Who gave thee authority to preach and interpret? Art
thou a priest? Art thou admitted thereunto? Let me see thy
licence."

     Martin Collins, Sir John Baker's schoolmaster, said, "Surely
he is an arrant heretic, and worthy to be burned."

     Allin.--"And it may please your Honour to give me leave to
answer in the cause of my faith; I am persuaded that God hath
given me this authority, as he hath given to all other Christians.
Why are we called Christians, if we do not follow Christ, if we do
not read his law, if we do not interpret it to others that have
not so much understanding? Is not Christ our Father? Shall not the
son follow the Father's steps? Is not Christ our Master, and shall
the scholar be inhibited to learn and preach his precepts? Is not
Christ our Redeemer, and shall not we praise his name, and serve
him that hath redeemed us from sin and damnation? Did not Christ,
being but twelve years of age, dispute with the doctors, and
interpret the prophet Isaiah? and yet notwithstanding he was
neither of the tribe of Levi, which were priests, but of the royal
tribe of Judah; neither had taken any outward priesthood:
wherefore, if we be Christians, we must do the same."

     Collins.--"And it shall like your Honour, what a knave is
this, that compareth himself with Christ!"

     Baker.--"Let him alone, he will pump out anon an infinite
heap of heresies. Hast thou any more to say for thyself?"

     Allin.--"Yea, that I have. Adam was licensed of God, and
Abraham was commanded to teach his children and posterity. And so
David teacheth in divers Psalms. And Solomon also preached to the
people, as the book of the Preacher proveth very well, where he
teacheth that there is no immortal felicity in this life, but in
the next. And Noah taught them that were disobedient in his days,
and therefore is called the eighth preacher of righteousness, in
the Second Epistle of Peter. Also in Numbers xi., where Moses had
chosen seventy elders to help him to teach and rule the rest,
Eldad and Medad preached in the tents; wherefore Joshua, being
offended, complained to Moses that Eldad and Medad did preach
without licence. To whom Moses answered, and wished that all the
people could do the like. Why should I be long? Most of the
priests were not of the tribe of Levi and Aaron."

     Collins.--"These are authorities of the Old Testament, and
therefore abrogated; but thou art a fool, and knowest no school-
points. Is not the law divided into the law ceremonial, moral, and
judicial?"

     Allin.--"I grant that the ceremonies ceased when Christ came,
as St. Paul proveth to the Hebrews; and to the Colossians, where
he saith, Let no man judge you in any part of the sabbath-day, new
moon, or other ceremonies, which are figures of things to come;
for Christ is the body."

     Collins.--"And are not the judicials abrogated by Christ?"

     Allin.--"They are confirmed both by Christ in Matthew v., and
by Paul in 1 Tim. iv.: The law, saith he, is not set forth for the
virtuous and godly; but for men-slayers, perjured, adulterers, and
such-like."

     Collins.--"Thou art a heretic. Wilt thou call the judicials
of Moses again? Wilt thou have adultery punished with death?
disobedient children to their parents to be stoned? Wilt thou have
legem talionis? But thou art an ass. Why should I speak Latin to
thee, thou erroneous rebel? Shall we now smite out eye for eye,
tooth for tooth? Thou art worthy to have thy teeth and tongue
plucked out."

     Allin.--"If we had that law, we should neither have
disobedient children, neither adulterers, neither false witness-
bearers, neither ruffians."

     Baker.--"Master Collins, let us return to our first matter.
Why didst thou teach the people, whom thou saidst [thou] didst
feed both bodily and spiritually, being no priest?"

     Allin.--"Because that we are all kings to rule our
affections, priests to preach out the virtues and word of God, as
Peter writeth, and lively stones to give light to others. For as
out of flint stones cometh forth that which is able to set all the
world on fire, so out of Christians should spring the beams of the
gospel, which should inflame all the world. If we must give a
reckoning of our faith to every man, and now to you demanding it,
then must we study the Scriptures, and practise them. What
availeth it a man to have meat, and will eat none; and apparel,
and will wear none; or to have an occupation, and to teach none;
or to be a lawyer, and utter none? Shall every artificer be
suffered, yea, and commended, to practise his faculty and science,
and the Christian forbidden to exercise his? Doth not every lawyer
practise his law? Is not every Christian a follower of Christ?
Shall ignorance, which is condemned in all sciences, be practised
of Christians? Doth not St. Paul forbid any man's spirit to be
quenched? Doth he prohibit any man that hath any of these gifts,
which he repeateth, (1 Cor. xiv.,) to practise the same? Only he
forbiddeth women, but no man. The Jews never forbade any. Read the
Acts of the Apostles. And the restraint was made by Gregory, the
ninth pope of that name, as I heard one, a learned man, preach in
King Edward's days."

     Collins.--"This villain (and it like your Honour) is mad. By
my priesthood, I believe that he will say, that a priest hath no
more authority than another man. Doth not a priest bind and loose?
"

     Allin.--"No, my sin bindeth me, and my repentance looseth.
God forgiveth sin only, and no priest: for every Christian, when
he sinneth, bindeth himself, and when he repenteth, looseth
himself. And if any other be loosed from his sin by my
exhortation, I am said to loose him; and if he persevere in sin,
notwithstanding my exhortation, I am said to bind him, although it
is God that bindeth and looseth, and giveth the increase.
Therefore saith Christ, Wheresoever two or three are gathered
together in my name, there am I in the midst of them; and whose
soever sins they forgive, they are forgiven; and whose soever they
retain, they are retained. Neither hath the pope any keys save the
keys of error; for the key that openeth the lock to God's
mysteries and to salvation, is the key of faith and repentance.
And as I have heard learned men reason, St. Augustine and Origen,
with others, are of this opinion."

     Then they reviled him, and laid him in the stocks all the
night; wherewith certain that were better minded, being offended
with such extremity, willed Allin to keep his conscience to
himself, and to follow Baruch's counsel in the sixth chapter:
Wherefore when ye see the multitude of people worshipping them
behind and before, say ye in your hearts, O Lord, it is thou that
ought only to be worshipped. Wherewith he was persuaded to go to
hear mass the next day; and suddenly, before the sacring, went
out; and considered in the churchyard with himself, that such a
little cake between the priest's fingers could not be Christ, nor
a material body, neither to have soul, life, sinews, bones, flesh,
legs, head, arms, nor breast; and lamented that he was seduced by
the place of Baruch, which his conscience gave him to be no
Scripture, or else to have another meaning. And after this he was
brought again before Sir John Baker, who asked why he did refuse
to worship the blessed sacrament of the altar.

     Allin.--"It is an idol."

     Collins.--"It is God's body."

     Allin.--"It is not."

     Collins.--"By the mass it is."

     Allin.--"It is bread."

     Collins.--"How provest thou that?"

     Allin.--"When Christ sat at his supper, and gave them bread
to eat."

     Collins.--"Bread, knave?"

     Allin.--"Yea, bread, which you call Christ's body. Sat he
still at the table, or was he both in their mouths and at the
table? If he were in their mouths and at the table, then had he
two bodies, or else had a fantastical body; which is an absurdity
to say it."

     Baker.--"Christ's body was glorified, and might be in more
places than one."

     Allin.--"Then had he more bodies than one, by your own
placing of him."

     Collins.--"Thou ignorant ass! the schoolmen say, that a
glorified body may be every where."

     Allin.--"If his body was not glorified till it rose again,
then was it not glorified at his last supper; and therefore was
not at the table and in their mouths, by your own reason."

     Collins.--"A glorified body occupieth no place."

     Allin.--"That which occupieth no place, is neither God, nor
any thing else. But Christ's body, say you, occupieth no place;
therefore it is neither God, nor any thing else. If it be nothing,
then is your religion nothing. If it be God, then have we four in
one Trinity, which is the person of the Father, the person of the
Son, the person of the Holy Ghost, the human nature of Christ. If
Christ be nothing, which you must needs confess, if he occupieth
no place, then is our study in vain, our faith frustrate, and our
hope without reward."

     Collins.--"This rebel will believe nothing but Scripture. How
knowest thou that it is the Scripture, but by the church? and so
saith St. Augustine."

     Allin.--"I cannot tell what St. Augustine saith, but I am
persuaded, that it is Scripture by divers arguments: first, that
the law worketh in me my condemnation. The law telleth me that of
myself I am damned; and this damnation, Master Collins, you must
find in yourself, or else you shall never come to repentance. For
as this grief and sorrow of conscience, without faith, is
desperation; so is a glorious and Romish faith, without the
lamentation of a man's sins, presumption. The second is the
gospel, which is the power and Spirit of God. This Spirit, saith
St. Paul, certifieth my spirit, that I am the son of God, and that
these are the Scriptures. The third are the wonderful works of
God, which cause me to believe that there is a God, though we
glorify him not as God. The sun, the moon, the stars, and other
his works, (as David discourseth in Psalm xix.,) declare that
there is a God, and that these are the Scriptures, because that
they teach nothing else but God, and his power, majesty, and
might; and because the Scripture teacheth nothing dissonant from
this prescription of nature. And fourthly, because that the word
of God gave authority to the church in paradise, saying, that the
seed of the woman should break down the serpent's head. This seed
is the gospel; this is all the Scriptures, and by this we are
assured of eternal life; and these words, The seed of the woman
shall break the serpent's head, gave authority to the church, and
not the church to the word."

     Baker.--"I heard say, that you spake against priests and
bishops."

     Allin.--"I spake for them; for now they have so much living,
and especially bishops, archdeacons, and deans, that they neither
can nor will teach God's word. If they had a hundred pounds a
piece, then would they apply their study: now they cannot for
other affairs."

     Collins.--"Who will then set his children to school?"

     Allin.--"Where there is now one set to school for that end,
there would be forty, because that one bishop's living, divided
into thirty or forty parts, would find so many as well learned men
as the bishops be now, who have all this living; neither had Peter
or Paul any such revenue."

     Baker.--"Let us despatch him; he will mar all."

     Collins.--"If every man had a hundred pounds, as he saith, it
would make more learned men."

     Baker.--"But our bishops would be angry, if that they knew
it."

     Allin.--"It were for a commonwealth to have such bishoprics
divided, for the further increase of learning."

     Baker.--"What sayest thou to the sacrament?

     Allin.--"As I said before."

     Baker.--"Away with him."

     And thus was he carried to prison, and afterwards burned. And
thus much touching the particular story of Edward Allin and his
wife; who, with the five other martyrs above named, being seven,
(to wit, five women and two men,) were all together burned at
Maidstone the year and month aforementioned, and the eighteenth
day of the same month.
Illustration: The Maidstone Martyrs at the Stake
Another story of like cruelty, showed upon other seven martyrs,
burnt at Canterbury; three men and four women.

     Among such infinite seas of troubles in these most dangerous
days, who can withhold himself from bitter tears, to see the
madding rage of these pretended catholics, who, being never
satisfied with blood to fointain their carnal kingdom, presume so
highly to violate the precise law of God's commandments, in
slaying the simple poor lambs of the glorious congregation of
Jesus Christ, and that for the true testimony of a good
conscience, in confessing the immaculate gospel of their
salvation? What heart will not lament the murdering mischief of
these men, who for want of work do so wreak their tine on silly
poor women, whose weak imbecility, the more strength it lacketh by
natural imperfection, the more it ought to be helped, or at least
pitied; and not oppressed of men that be stronger, and especially
of priests that should be charitable.

     But blessed be the Lord Omnipotent, who supernaturally hath
endued from above such weak creatures with such manly stomach and
fortitude, so constantly to withstand the uttermost extremity of
these pitiless persecutors: as he did before strengthen the mother
of the seven sons in the Maccabees, and as he hath done since with
divers and sundry other godly women in these our latter days,
partly before mentioned, and partly to be mentioned hereafter, as
here presently may appear by the martyrdom of seven hereunder
following, of the which were four women and three men, burnt
together at Canterbury the nineteenth of the said month of June,
in the year aforesaid, whose names are these: John Fishcock,
Nicholas White, Nicholas Pardue, Barbara Final, widow,
Bradbridge's widow, Wilson's wife, Benden's wife.

     As it were too tedious exactly and particularly to prosecute
the several story of every one of these godly martyrs; so I cannot
pass over untouched the cruel and unchristian handling of Alice
Benden during her imprisonment; according as I have received by
the faithful relation of them which best were acquainted with her,
and partly also of some doers in the matter, being her own natural
brethren. The story is thus:

     "First, Alice Benden was brought before one Master Roberts,
of Cranbrooke, in said county, the fourteenth day of October, in
the year of our Lord 1556, of whom she was demanded why she would
not go to the church. And she answered, that she could not so do
with a good and clear conscience, because there was much idolatry
committed against the glory of God. For the which with many mocks
and taunts she was sent to prison, where she lay fourteen days;
for on the twentieth day of October her husband required his
neighbours, the wealthy men of Staplehurst, to write to the bishop
of Dover, who had the chief government of the tyrannical sword in
Kent for those days, which they did, desiring him to send her
home.

     "Wherefore the bishop called her before him, and asked her
if. she would go home, and go to the church. Whereunto she
answered, 'If I would have so done, I need not have come hither.'
'Then wilt thou go home, and be shriven of thy parish priest?' And
she said, No, that would she not.

     "'Well,' said he, 'go thy ways home, and go to the church
when thou wilt.' Whereunto she answered nothing; but a priest that
stood by, said, 'She saith, she will, my Lord.' Wherefore he let
her go, and she came forthwith home.

     "On the Saturday following, her husband willed her to go to
the church; which she both then and elsewhen refused to do.
Wherefore on the Sunday, fourteen days after, he, going to the
church, came into the company of divers inhabitants of the same
parish; among whom, through his fond talk and behaviour, he
procured her to be sent to Sir John Guilford, who commanded her to
prison again; yea, and the more to utter his own shame, he said
her husband took money of the constable to carry her to prison,
the price of his wife's blood, meaning indeed to carry her to
prison himself. But she, having much more care of his honest and
good report, than he had regard (as it is easy to see) of his own
infamy, and no less ashamed of his so rude and unnatural doings,
chose rather to commit herself willingly into the hands of her
enemies, than that the world should witness against her husband of
so facinorous a fact. Wherefore she went to the constable,
desiring him to go with her. But he answered that he could not so
do, but granted her his boy to go with her, with whom she went to
prison, namely, the castle of Canterbury, according to the
commandment given.

     Where this one thing is worthy to be noted, that while she
was in this prison, she practised with a prison-fellow of hers,
the wife of one Potkin, to live both of them with twopence-
halfpenny a day, to try thereby how well they could sustain penury
and hunger, before they were put to it. For they had heard, that
when they should be removed from thence to the bishop's prison,
their livings should be but three farthings apiece a day, and did
indeed both so live for fourteen days ere she was from thence
removed.

     "The twenty-second day of January following, her husband went
again to the bishop, desiring him to deliver his wife out of
prison; but he said she was an obstinate heretic, and would not be
reformed; and therefore said that he could not deliver her.

     "Then said he, 'My Lord, she hath a brother, whose name is
Roger Hall, that resorteth unto her. If your Lordship could keep
him from her, she would turn; for he comforteth her, giveth her
money, and persuadeth her not to return or relent.'

     "This occasion was not so soon given, but it was as quickly
taken, and as cruelly put in execution. For the bishop commanding
her upon the same to a prison, called Monday's Hole, there also he
gave a strait charge, that if at any time her brother came, he
should be taken and apprehended. The prison was within a court
where the prebend's chambers were, being a vault beneath the
ground, and being before the window enclosed with a pale, of
height, by estimation, four feet and a half, and distant from the
same three feet, so that she, looking from beneath, might only see 
such as stood at the pale. After this her brother sought often for
her, with no less danger of life than diligence. But for the
unknown situation of the place, it being also but rarely used for
a prison, and the matter as closely kept as it was secretly done,
he could never come to understand of her being there, until,
through God's merciful will and unsearchable providence, he coming
thither very early in the morning, her keeper being then gone to
the church to ring, (for he was a bell-ringer,) chanced to hear
her voice, as she poured out unto God her sorrowful complaints,
saying the psalms of David. And then could he no otherwise relieve
her, but by putting money in a loaf of bread, and sticking the
same on a pole, and so reached it unto her; for neither with meat
nor drink he could sustain her. And this was five weeks after her
coming thither; all the which time no creature was known to come
at her, more than her keeper.

     "Her lying in that prison was only upon a little short straw
between a pair of stocks and a stone wall; being allowed three
farthings a day, that is, half-penny bread, and a farthing drink,
neither could she get any more for her money. Wherefore she
desired to have her whole allowance in bread, and used water for
her drink. Thus did she lie nine weeks; during all which time she
never changed her apparel, whereby she became at the last a most
piteous and loathsome creature to behold.

     "At her first coming into this place, she did grievously
bewail with great sorrow and lamentation, and reasoned with
herself, why her Lord God did with his so heavy justice suffer her
to be sequestered from her loving fellows into so extreme misery.

     "In these dolorous mournings did she continue, till on a
night as she was in her sorrowful supplications, rehearsing this
verse of the psalm, Why art thou so heavy, O my soul? and again,
The right hand of the Most High can change all; she received
comfort in the midst of her miseries, and after that continued
very joyful until her delivery from the same.

     "About the twenty-fifth day of March, in the year of our Lord
1557, she was called before the bishop, who demanded of her,
whether she would now go home, and go to the church or no,
promising her great favour, if she would be reformed and do as
they did.

     "To whom she answered, 'I am throughly persuaded by the great
extremity that you have already showed me, that you are not of
God, neither can your doings be godly; and I see,' saith she, that
you seek my utter destruction;'-- showing how lame she then was of
cold taken, and for lack of food, whilst she lay in that painful
prison; whereby she was not able to move herself without great
pain.

     "Then did the bishop deliver her from that filthy hole and
sent her to Westgate, where, after she had been changed, and for a
while been clean kept, her skin did wholly so peel and scale off,
as if she had been with some mortal venom poisoned. Here she
continued till the latter end of April; at which time they called
her before them, and with others condemned her, committing her
then to the prison called the Castle; where she continued till the
slaughter-day, which was the nineteenth day of June, when by
terrible fire they took away her life.

     "When she was at the stake, she cast her handkerchief unto
one John Banks, requiring him to keep the same in memory of her,
and from about her middle she took a white lace, which she gave to
the keeper, desiring him to give the same to her brother Roger
Hall, and to tell him that it was the last band that she was bound
with, except the chain. A shilling also of Philip and Mary she
took forth, which her father had bowed and sent her when she was
first sent to prison, desiring that her said brother should with
obedient salutations render the same to her father again, and show
him that it was the first piece of money that he sent her after
her troubles began, which (as she protested) she had kept, and now
sent him to do him to understand, that she never lacked money
while she was in prison."

     With this Alice Benden were burned also the residue of the
other blessed martyrs above named, being seven in number; who,
being brought to the place where they should suffer for the Lord's
cause at Canterbury, wadressed themselves joyfully to the fire;
and being ready thereto, they all (like the communion of saints)
kneeled down, and made their humble prayers unto the Lord with
such zeal and affection as even the enemies of the cross of Christ
could not but like it. When they had made invocation together,
they rose and went to the stake, where, being compassed with
horrible flames of fire, they yielded their souls and lives 
gloriously into the hand of the Lord; unto whose eternity the Son
of God bring. us all. Amen.

     Bradbridge's wife, when she was condemned of the bishop to be
burned, had two children, named Patience and Charity; who then
said to the bishop, that if he would needs burn her, yet she
trusted, that he would take and keep Patience and Charity; meaning
her two children. Nay," quoth the bishop, "by the faith of my body
I will meddle with neither of them both."



359.MATTHEW PLAISE

The troubles and examinations of Matthew Plaise, weaver, of the
parish of Stone, in the county of Kent.

     Unto these holy martyrs of Kent above specified, whereof
seven suffered at Maidstone, and seven at Canterbury, I thought
not unmeet here also to be adjoined the examination of Matthew
Plaise, a weaver, of the same county of Kent, and a faithful
Christian; who being apprehended and imprisoned likewise, for the
testimony of a good conscience, in the castle of Canterbury, was
brought to examination before the bishop of Dover, and Harpsfield
the archdeacon, as here is to be read and seen.

The examination and answers of Matthew Plaise, before Thornton,
bishop of Dover; Harpsfield,archdeacon; Collins, commissary, and
other inquisitors, anno 1557.

     "First, when I came before the bishop, he asked me whether I
were not of that diocese, and where I dwelt; for that was my first
article. I answered, I was of the parish of Stone, in Kent, and
subject unto the king and queen of England.

     "Then he said, I was indicted by twelve men at Ashford, at
the sessions, for heresy. I said, that was sooner said than
proved.

     "Then he said, it was the truth that he had spoken to me, for
he had whereby to prove it. Then I desired him to let me hear it,
and I would answer to it.

     "But he said he would not do so, but I should answer to my
article, yea or nay. I said, he could not; for I was not at
Ashford, and therefore he had nothing to lay to my charge. But now
I perceive you go about to lay a net, to have my blood.

     "After many words betwixt the bishop and me, the archdeacon
said, 'Peace, peace, we do not desire thy blood, but we are glad
to hear that thou art no heretic;' with many flattering words: and
said, yet I was suspected of heresy, and if I would be content to
confess how I did believe as concerning those articles, they would
gladly teach me.

     "But I said, 'I do not think so, for I talked with one of
your doctors, and after long talk, he would needs know how I did
believe in the sacrament; and I recited unto him the text, and
because I would not make unto him an exposition, he would teach me
nothing. Yet I prayed him for my learning to write his mind; and
if it were the truth, I would believe him. And this I did desire
him for the love of God, but it would not be.'

     "Then said he, it was not so, he durst swear upon a book. I
said it would be so proved.

     "Then he stood up, with a long process, and said, he would
tell me the truth, and was sure that the same doctor did believe
as he did. I asked him how he knew that, seeing St. Paul doth say,
that no man knoweth what is in man, but the Spirit which dwelleth
in him: 'but if you wist what Christ meant by these words, I
require mercy and not sacrifice, you would not kill innocents.'

     "The bishop began with me again, and charged me in the king
and queen's name, and the lord cardina's, to answer yea or nay to
the articles that followed.

     "Then I commanded, in His name that should come in flaming
fire with his mighty angels to render vengeance to the
disobedient, and to all those that believed not the gospel of our
Lord Jesus Christ, which should be punished with everlasting
damnation, that he should speak nothing but the truth grounded
upon Christ and his apostles, and then I would answer him, or else
not.

     "Then he was very angry, and said, if I would not answer, he
would condemn me indeed, unless I would answer every article.
'Well,' said I, 'if you do, you shall be guilty of my blood, and
prove yourself a murderer.'

     "Then the archdeacon took the articles in his hand, and read
the second article, which was, that I was a Christian man, and did
believe in their mother the catholic church, and the determination
thereof. I said, I was a Christian man indeed, and therefore they
had nothing against me.

     "Then said he, 'What sayest thou to the catholic church,
which hath so long continued, except it were nine or ten years
that this heresy hath sprung up here in this realm?' I said, 'No
man can accuse me of any thing spoken against the catholic church
of Christ.'

     "Then said the bishop, 'Dost thou not believe the Creed?'

     Plaise.--"'Yes, verily, I believe my Creed, and all that is
written in the Testament of Christ, with the rest of the
Scriptures.'

     "'Then,' saith he, 'thou dost confess that there is a
catholic church; I am glad of that. But tell me, are the king and 
queen of that church, or no?'

     "'Well,' said I, 'now I perceive you go about to be both mine
accuser and also my judge, contrary to all right. I confess Christ
hath a church upon earth, which is built upon the apostles and
prophets, Christ being the head thereof. And as touching the king
and queen, I answer, I have nothing to do with any man's faith but
mine own; neither came I hither to judge, for I judge not myself,
but the Lord must judge me.'

     "Then said he, 'Is there no part of that church here in
England?'

     Plaise.--"'Well, I perceive you would fain have something to
lay to my charge: I will tell you where. Christ saith, Where two
or three be gathered together in his name, there is he in the
midst among them.'

     "Then the archdeacon stood up with his mocks, to put me out
of comfort; and said to the people, that I had no wit, but that I
thought all they were deceived so long time, that half a dozen of
us should have the truth in a corner, and that all they should be
deceived; with suchlike taunts and mocks, but would not suffer me
to speak one word.

     "Then he read the article of the sacrament, and said, I did
deny the real presence to be in the sacrament after it was once
consecrated; and that I said, Christ's body was in heaven, and no
where else; and that the bread was nothing but a sign, token, or
remembrance.

     "Then I said, 'You have to show where and what my words
were.' And hereof we talked a great while.

     "At the last the bishop was so angry, that he charged me in
the king's, queen's, and cardinal's name, before the mayor and his
brethren, taking them to witness, if I did not say yea or nay, he
would condemn me.

     "Then I said, 'Seeing you have nothing to accuse me of,
wherefore should I so answer? '

     "Then the archdeacon said, I was guilty; and said I was like
a thief at the bar, which would not confess his fault, because his
accusers were not present; with a great many words, and would not
let me open my mouth against him.

     "Then I saw whereabout they went, granting to answer them by
the word, or else I think they would have condemned me for holding
of my peace; and this was my beginning: 'I believe that Christ
took bread, and when he had given thanks he brake it, and gave it
to his disciples, and said, Take, eat, this is my body, which is
given for you; this do in remembrance of me.' •

     Archdeacon.--"'Dost thou believe that Christ meant even as he
said?'

     "I said, 'Christ was no dissembler, but he spake the very
truth.'

     Archdeacon."'Thou hast very well said, we will make the best
of thy words.' Then he praised me with many words, going about to
prove it his body real and substantial, and said, 'Christ called
himself bread. And this to prove: when Christ said, This is my
body, the bread was his body indeed, [said he,] real and
substantial; not so long and so big as it hung on the cross, as
the Capernaites did think; but we eat it, as man's weak nature can
eat Christ. Therefore when he had said, This is my body, the bread
was his body in very deed.'

     "Then I asked him, what Christ meant by these words, which is
given for you.

     "He said, 'Christ spake that by the bread also; but it was
not written in Matthew, but Luke had those words.'

     "Then I asked him, If Christ's body were made of bread,
whether that was given for our redemption, or whether the bread
was crucified for us, or not?

     "Then he said, 'No, by St. Mary, I say not so.'

     Plaise.--"'You have said the truth indeed, and even as I
believe.'

     "Then he stood up with a great many of words, and said, that
I did think it but bare bread still, as other bread is: but he was
sure Christ called it his body, and then it was his body indeed;
for he would believe Christ.

     "When he had spoken his pleasure by me, thinking to have
condemned me by their law, I said he had not judged right of me,
for I had not so spoken, but did believe the words of Christ as
well as he, and as much as he could prove by the word.

     "Then he would hear what I did say it was. I said, I did
believe it was that he gave them.

     "Then he asked me, what was that he gave them. I said, that
which he brake.

     "Then he asked me, what was that he brake. I said, that he
took.

     Archdeacon.--"'What was it that he did take?'

     "I said, 'The text saith he took bread.'

     Archdeacon.--"Well then, thou sayest it was but bread that
his disciples did eat, by thy reason.'

     Plaise.--"Thus much I say: 'Look, what he gave them, they did
eat in deed.'

     Archdeacon.--"Why, then, was not that his body that they did
eat? '

     Plaise.--"'It was that which he brake.'

     "'Well,' said he, I perceive thy meaning well enough; for
thou dost think it is but bread still, and that he was not able to
make it his body.'

     Plaise.--"'That is your exposition upon my mind.'

     "Then said be, What didst thou receive, when thou didst
receive last?'

     "I said, I do believe that I did eat Christ's flesh, and
drink his blood: for he saith, My flesh is meat indeed, and my
blood is drink indeed.'

     "Then he said, I had well answered, thinking to have had some
advantage at my hand; and prayed me to tell him, how I did eat his
flesh and drink his blood. Then I said, 'I must answer you by the
word which Christ saith, He that eateth my flesh, and drinketh my
blood, dwelleth in me, and I in him.'

     "Then he faced out the matter with sophistry, and said I did
eat Christ, as that church was in his eye; with many such mocks,
but would not let me answer one word.

     "Then the commissary did ask me, if I did not remember St.
Paul, which did rebuke the Corinthians for their evil behaviour,
and because they made no difference of the Lord's body, and
brought in to prove his matter, how he called himself bread in
John vi. So Paul saith, So oft as ye eat of this bread [meaning
Christ's body] unworthily, ye eat and drink your own damnation,
because ye make no difference of the Lord's body. For thus saith
Christ, The bread that I will give you is my flesh. Now it is no
bread, but it is his flesh.' And thus he alleged every scripture
false, to make up the matter.

     "Then I said, I did believe the words of St. Paul very well,
even as he had spoken them: for thus he saith, He that eateth and
drinketh unworthily, eateth and drinketh his own damnation,
because he maketh no difference of the Lord's body.

     Commissary.--"What is the cause that he eateth ids own
damnation? '

     "I said, 'St. Paul declareth it plainly with these words, If
ye had judged yourselves, ye should not have been judged of the
Lord.'

     "Then the archdeacon said, he marvelled why I would not say
that he called the bread his body, seeing Cranmer, Ridley, and
Latimer, with many others, said, he called it his body.

     "I said, 'You have condemned them as heretics, and you would
have me say with them, because you would kill me.'

     "Then he said, In that they said it was his body, they did
say the truth.'

     "I asked, wherefore they were killed, seeing they said the
truth.

     "Then said the bishop, that he had all their answers, and
that they did not believe as they said. For they said, Christ
called it his body, but it was not his natural body; but thou
shalt answer me by and by, whether it be his body or not, or else
I will anger thee.'

     "Then I said I had answered him by the word, already, and did
believe it also; therefore if he did condemn me for that, my life
was not dear unto me, and I was sure he should not scape
unpunished; for God will be revenged upon such murderers.

     "Then the archdeacon entreated me to be ruled by him, and
take mercy while it was offered; for if I were condemned, I must
needs be burned. Yet he would not say but my soul might be saved;-
- with many more words. And desired me that I would believe him,
for he would speak the truth: beginning how Christ fed five
thousand people with four loaves, and how he turned the water into
wine; even so Christ took bread and blessed it, and when he had
done, he brake it and said, This is my body; and then he commanded
them to eat it, and therefore it must needs be his body.

     "Then I desired him to speak the text right, or else I would
not believe him.

     "Then he stood up, and put off his cap, and thanked me for
teaching of him; and said, I was a stubborn fellow, and took scorn
to be taught.

     "I said, I ought to hold him accursed, if he taught doctrine
contrary to Christ and his apostles.

     "Then he asked me, whether I did believe that Christ did give
that he took, or not? I said, 'I do believe as much as can be
proved by the Scripture, and more I will not believe.'

     "Then he began with Moses's rod, how God commanded him to lay
it down, and it was turned into a serpent. Seeing that this was by
Moses, being but a man, how much more Christ, being both God and
man, took one thing, and gave to his disciples another?

     "I said, his comparison was nothing like, for Moses's rod
when it was laid down, he saw that it was turned into a very
serpent indeed; but in this sacrament no man can see either
quality or yet quantity to be changed.

     "Then said the bishop, that mine opinion and faith was like
unto the Capernaites'. I said, theirs was more like their opinion,
than mine.

     "The archdeacon asked me, whether Christ took one thing, and
gave another? I said, 'Look, what he brake he gave unto them, and
bade them eat; and other answer I will make none, contrary to the
word.'

     Then he said, he marvelled why I would not believe them,
seeing this learning had continued this fifteen hundred years;
neither yet did say, as others had before, how Christ did call it
his body.

     "Then I said, 'When Cranmer, which was here bishop, was in
authority, he said, that he did hold the truth, and commanded us
to believe him; and he hath given his life for his opinion; and
would you have me to believe you, because you say that you hold
the truth? And that which makes me believe chiefly, is the
Scripture, which I am sure is the truth indeed.'

     "The bishop said, he had spoken the truth, and that I would
not believe. I said, if he did not now speak the truth, I was sure
he had spoken the truth; for he had preached before doctrine clean
contrary unto this.

     "Then were the rest of my articles read, which I answered;
and in every article he had up this breaden god. And they sent for
a candle-light, and I thought they would have condemned me; but
God would not suffer their cruel hearts to have their pleasure
that time, blessed be his name for evermore, Amen.

     "Then the archdeacon was angry, and began to chide with me,
because I would not desire a day of the bishop; and said I was a
naughty, stubborn fellow; and said, It had been my duty to have
desired him to have been good to me, that I might have a day. Then
I said, 'I have spoken the truth; and therefore I would ask him no
day, except he would give me a day of his own mind.'

     "Then said the commissary, 'Dost thou not think that thou
mayest be deceived, seeing he may be deceived that hath gone to
study all the days of his life?' I said, 'Yea, I might be
deceived, in that I was a man; but I was sure God's word could not
be deceived.'

     "Then he prayed me to be content, and confessed that I might
learn, and said, They would be glad to teach me. And I said, I
would be as glad to learn as any man.-- And thus they rose up and
went away, saying nothing."

     What became of this Matthew Plaise after, whether he died in
prison, or was executed, or delivered, I have as yet no certain
knowledge.



360. RICHARD WOODMAN AND NINE OTHERS.
Illustration: The Martyrs of Lewes
The history of ten true godly disciples and martyrs of Christ,
burnt together in one fire at Lewes, anno 1557, June twenty-
second.

     In the town of Lewes were ten faithful servants of God put in
one fire, the twenty-second day of June, whose names follow:
Richard Woodman, George Stevens, W. Mainard, Alexander Hosman, his
servant; Thomasin à Wood; Mainard's maid; Margery Moris; James
Moris, her son; Dennis Burgis, Ashdon's wife, Grove's wife.

     Of the which number Richard Woodman was the first; concerning
whose apprehension, first by his enemies, and of his deliverance
out of Bishop Bonner's hands; then of his second taking again by
the procurement of his father, brother, kinsfolks, and friends;
also of his sundry examinations and courageous answers before the
bishops; and lastly of his condemnation, and of his letters sent
to his faithful friends, here followeth to be declared by his own
words and relation reported. Which Richard Woodman, by his
occupation, was an iron-maker, dwelling in the parish of
Warbleton, in the county of Sussex, and diocese of Chichester, of
the age of thirty years and somewhat more.

     The occasion of his first apprehension was this: There was
one Fairebanke, who sometimes had been a married priest, and
served the cure of Warbleton, where he had often persuaded the
people not to credit any other doctrine but that which he then
preached, taught, and set forth, in King Edward's days: and
afterward, in the beginning of Queen Mary's reign, the said
Fairebanke, turning head to tail, preached clean contrary to that
which he had before taught.

     Whereupon Richard Woodman, hearing him in the church of
Warbleton so to preach contrary to himself, admonished him of his
inconstancy, how before-time he had taught them one thing, and now
another, and desired him to teach them the truth. For the which
words he was apprehended, and brought before Master John
Ashbornham, Master Tonston, and Master Culpepper, and Master
Roberts, justices of peace in the county of Sussex, and by them
committed to the King's Bench, where he continued from June, the
space almost of a year and half; and from thence was transferred
by Dr. Story into Bonner's coal-house, where he remained the space
of a month before he came to examination.

     At length, the same day when Master Philpot was burned, which
was the eighteenth of December, he with four other prisoners was
delivered and set at liberty by Bonner himself. Notwithstanding,
shortly after he was sought for again, and at last found out and
taken by means of his father, brother, and certain other his
acquainted friends, and so was sent up again to London to Bishop
Bonner, where he remained in the coal-house eight weeks. He was
there six times examined, and twenty-six times before, so that his
examinations were in all thirty-two, from his first apprehension
to his condemnation. Touching the whole discourse whereof,
forasmuch as the matter is something strange, and will
peradventure scarce find credit upon my narration, with them which
deny all things that like them not to believe, ye shall hear
himself speak and testify both of the manner of his troubles, and
also his own examinations by himself recorded, in order as
followeth.

     "Gentle reader, here you shall perceive how the Scriptures be
partly fulfilled on me, being one of the least of his poor lambs.
First, you shall understand, that since I was delivered out of the
bishop of London's hands, which was in the year of our Lord 1555,
and the same day that Master Philpot was burned, which was the
eighteenth of December, I lay in his coal-house eight weeks
lacking but one day: and, before that, I was a year and a half
almost in the King's Bench after my first apprehension, for
reproving a preacher in the pulpit, in the parish of Warbleton,
where I dwelt. Wherefore I was at two sessions before I was sent
to prison, and carried to two more sessions while I was in prison,
twice before the bishop of Chichester, and five times before the
commissioners; and then sent to London's coal-house, and many
times called before him, as it appeareth by my examinations which
I have wrote, the which examinations the bishop of Chichester now
hath, for they were found in my house when I was taken; wherein is
contained all the talk which I had before them aforenamed. Also
there be in London that had copies of the same of me, when I was
in the coal-house.

     "And it pleased God to deliver me with four more out of the
butchers' hands, requiring nothing else of us but that we should 
be honest men, and members of the true catholic church that was
builded upon the prophets and apostles, Christ being the head of
the true church, the which all we affirmed that we were members of
the true church, and purposed by God's help therein to die. And
hereupon we were delivered; but he willed us many times to speak
good of him. And no doubt he was worthy to be praised, because he
had been so faithful an aid in his master the devil's business;
for he had burnt good Master Philpot the same morning, in whose
blood his heart was so drunken, (as I supposed,) that he could not
tell what he did, as it appeared to us both before and after. For
but two days before, he promised us that we should be condemned
that same day that we were delivered; yea, and the morrow after
that he had delivered us, he sought for some of us again, yea, and
that earnestly. He waxed dry after his great drunkenness,
wherefore he is like to have blood to drink in hell as he is
worthy, if he repent it not with speed. The Lord turn all their
hearts, if it be his will!

     "This have I written, chiefly to certify all people how we
were delivered, because many carnal gospellers and papists have
said, that it was prescribed that we should be so delivered,
because they think that God is subject to man, and not man to God;
for if they did, they would not blaspheme him as they do, or if
they thought they should give account for it. Have not many of
them read how God delivered Israel out of Egypt? Daniel out of the
lions' den? Shadrach, Meshech, and Abednego, out of the burning
oven? with divers other suchlike examples; yea, God is the same
God that he was then. He is no older, nor less in power, as some
count him in wondering at his works. Now to the matter.

     "After I was delivered, the papists said that I had consented
to them, whereof they made themselves glad; the which was the
least part of my thought, (I praise God therefore,) as they well
perceived and knew the contrary within a while. For I went from
parish to parish, and talked with them, to the number of thirteen
or fourteen, and that of the chiefest in all the country; and I
angered them so, that they with the commissioners complained on me
to my Lord Chamberlain that was then to the queen, Sir John Gage,
showing him that I baptized children, and married folks, with many
such lies, to bring me into their hands again. Then the
commissioners sent out certain citations to bring me to the court.
My Lord Chamberlain had directed out four or five warrants for me,
that if I had come there, I should have been attached and sent to
prison straightway; which was not God's will; for I had warning of
their laying await for me, and came not there, but sent my deputy,
and he brought me word that the bailiffs waited for me there; but
they missed of their prey for that time, whereupon they were
displeased.

     "Then, within three days after, my Lord sent three of his men
to take me, whose names were Deane, Jeffrey, and Frances. I, being
at plough with my folks, right in the way as they were coming to
my house, least mistrusting them of all other, came to them and
spake to them, asking them how they did: And they said, they
arrested me in the king and queen's name, and that I must go with
them to their master the lord chamberlain; which words made my
flesh to tremble and quake, because of that sudden. But I answered
them, that I would go with them. Yet I desired them, that they
would go to my house with me, that I might break my fast, and put
on some other gear; and they said, I should. Then I remembered
myself, saying in my heart, 'Why am I thus afraid? they can lay no
evil to my charge. If they kill me for well doing, I may think
myself happy.' I remembered how I was contented gladly before to
die in that quarrel, and so had continued ever since; and should I
now fear to die? God forbid that I should; for then were all my
labour in vain.

     "So by and by I was persuaded, I praise God; considering it
was but the frailty of my flesh, which was loth to forego my wife
and children, and goods: for I saw nothing but present death
before mine eyes. And as soon as I was persuaded in my mind to
die, I had regard of nothing in this world, but was as merry and
glad and joyful, I praise God, as ever I was. This battle lasted
not a quarter of an hour; but was sharper than death itself for
the time, I dare say.

     "So when I had my breakfast, I desired them to show me their
warrant, thinking thereby I should have seen wherefore I was
arrested, to the intent I might the better answer for myself, when
I came before their master. And one of them answered, they had not
their warrant there; which words made me astonied, and it was put
in my mind by God, that I need not go with them, unless they had
their warrant. Then said I to them, 'That is marvel, that you will
come to take a man without a warrant. It seemeth to me, that you
come of your own mind to get thank of your master; for indeed I
heard say,' said I, 'that there were four or five warrants out for
me, but they were called in again, because I had certified my Lord
and the commissary, by a letter that I had sent to the
commissary's court, that I was not faulty in that they laid to my
charge, which was for baptizing of children, and marrying of
folks; the which I never did, for I was never minister appointed
to do any such thing: wherefore set your hearts at rest, I will
not go with you,' said I, 'unless you will carry me by force; and
if you will, do so, at your own adventures.' And so I rose from
the board, and stepped into my chamber, meaning to go from them if
I could possibly, seeing God had made the way so open for me. I
meant to play Peter's part with them, but God would not it should
be so, but sent a fear amongst them, that as soon as I was gone
into my chamber, ere ever I could come out again, they were gone
out of my house.

     "When I saw that, I knew it was God's doing, to set me at
liberty once again. Yet I was compelled to speak to them, and
said, 'If you have a warrant, I desire you for God's sake to show
it me, and I will go with you with all my heart: if not, I desire
you to depart in God's peace and the king's: for surely I will not
go with you without the order of the law; for I have been too
simple in such things already. For before I was sent to prison
first, I went to the justices, to two sessions, without any
warrant or commandment, but had word by one of their men, and I
went justly to them; and they sent me to prison, and kept me there
almost a year and three quarters, without all right or equity, as
it is openly known, not hearing my cause gently debated. And it
seemeth strange to me, that I should be thus evil handled; and
therefore I will go to none of them all henceforth, without the
extremity of the law.'

     "Then one of them answered me, and said, 'We have not the
warrant here, but it is at home at my house; the worst is, you can
but make us fetch it.' Then I said, 'Fetch it, if you will; but if
you come in my house before you have it, at your own adventure be
it.' So I shut my door, and went my way out at the other door. So
they got help to watch my house, whilst one of them fetched the
constable and many more, thinking to have had me in my house, and
to have taken me in my house, and carried me away with a licence;
but I was gone before, as God would have it. Notwithstanding they
sought every corner of my house, but could not prevail. I
mistrusted they would search it again that night, and kept me
abroad; and indeed there came seven of his men and the constable,
and searched my house. And when they saw that they could not meet
with me, they were ready to rend their coats, that I had escaped
them so, knowing they should have such a check of their master.
When I heard that they had sought so for me again, I, perceiving
that they were greedy of their prey, came home, and my wife told
me all things.

     "Then I supposed that they would lay all the country for me,
and the sea-coast, because I should not go over, and then I
thought that they would not mistrust that I would dare be nigh
home. So I told my wife, that I would make my lodging in a wood
not past a flight-shot from my house; as I did indeed, even under
a tree, and there had my Bible, my pen, and mine ink, and other
necessaries, and there continued six or seven weeks, my wife
bringing me meat daily as I had need. Yea, I thought myself
blessed of God, that I was counted worthy to lie in the woods for
the name of Christ. Then there came word into the country, that I
was seen and spoken to in Flanders; whereupon they left laying in
wait for me; for they had laid all the country for me, and the
sea-coast from Portsmouth to Dover, even as God put in my mind
they would.

     "So when all was hushed, I went abroad among our friends and
brethren; and at length I went beyond the sea both into Flanders
and in France: but I thought every day seven years or ever I were
at home again. So I came home again as soon as it was possible. I
was there but three weeks; but as soon as I was come home, and it
was once known among Baal's priests, they could not abide it, but
procured out warrants against me, causing my house to be searched
sometimes twice in a week.

     "This continued from St. James's tide to the first Sunday in
Lent. Otherwhile I went privily, otherwhile openly, otherwhile I
went from home a fortnight or three weeks, otherwhile I was at
home a month or five weeks together, living there most commonly
and openly, doing such works as I had to do; and yet all mine
enemies could lay no hands on me, till the hour was full come: and
then, by the voice of the country, and by manifest proofs, mine
own brother, as concerning the flesh, delivered me into their
hands, by that he knew that I was at home. For my father and he
had as much of my goods in their hands, as I might have fifty-six
pounds for, by the year, clear, and thereunto prayed. It was a
lordship and an honour, and half an honour, that I had delivered
into their hands to pay my debts, and the rest to remain to my
wife and children. But they had reported that it would not pay my
debts, which grieved me sore; for it was two hundred pounds better
than the debts came to: which caused me to speak to some of my
friends, that they would speak to them to come to some reckoning
with me, and to take all such money again of me as they were
charged with, and to deliver me such writings and writs as they
had of mine again, or to whom I would appoint them.

     "So it was agreed betwixt my father and me, that I should
have it again, and the day was appointed that the reckoning should
be made and sent to me that same day that I was taken; my brother
supposing that I should have put him out of most of all his
occupying, that he was in; for it was all mine in a manner that he
occupied, as all the country can, and do well know. Whereon (as it
is reported) he told one Cardillar, my next neighbour, and he told
some of Master Gage's men, or to Master Gage himself. And so he
sent to his brother, and his brother sent twelve of his men (he
being sheriff) in the night before I was taken, and lay in the
bushes not far from my house, till about nine of the clock, even
the hour that was appointed amongst themselves; for about the same
time they thought to have had me within my house.

     "They had taken a man of mine, and two of my children that
were abroad in the land, and kept them with them till their hour
was appointed to come in; and then a little girl, one of my
children, saw them come together, and came running in, and cried,
'Mother, mother, yonder cometh twenty men!' I, sitting in my bed,
and making of shoe-thongs, heard the words, and suspecting
straightway that I was betrayed, I stirred out of my bed, and
whipt on my hose, thinking to have gone out of the doors or ever
they had been come. My wife, being amazed at the child's words,
looked out at the door, and they were hard by. Then she clapped to
the door, and barred it fast, even as I came out of my chamber
into the hall, and so barred the other: so the house was beset
round straightway, and they bade open the doors, or else they
would break them in pieces. Then I had no shift, but either I must
show myself openly, or make some other remedy.

     "So there was a place in my house that was never found, which
was at the least, I dare say, twenty times, and sometimes almost
of twenty men, searched at once, both by night and day; into which
place I went. And as soon as I was in, my wife opened the door,
whereby incontinent they came and asked for me; and she said I was
not at home. Then they asked her wherefore she shut the door, if I
were not at home. She said, because she had been made afraid
divers times with such as came to search us; and therefore she
shut the door. 'For it is reported,' saith she, 'that whosoever
can take my husband, shall hang him or burn him straightway; and
therefore I doubt they will serve me or my children so; for I
think they may do so unto us, as well as to him,' she said.
'Well,' said they, 'we know he is in the house, and we must search
it, for we be the sheriff's men; let us have a candle. It is told
us, there be many secret places in your house.' So she lighted a
candle, and they sought up and down in every corner that they
could find, and had given over; and many of them were gone out of
my house into the church-yard, and were talking with my father,
and with some that he had brought with him.

     "Now when they could not find me, one of them went to him
that gave them word that I was at home, and said, 'We cannot find
him.' Then he asked them whether they had sought over a window
that was in the hall (as it was known afterward); for that same
place I had told him of myself. For many times when I came home, I
would send for him to bear me company; yet, as it chanced, I had
not told him the way into it. Then they began to search anew. One
looked up over the window, and spied a little loft, with three or
four chests, and the way went in betwixt two of the chests, but
there could no man perceive it. Then he asked my wife which was
the way into it. 'Here is a place that we have not sought yet.'
When she thought they would see it by one means or other, she said
the way was into it out of a chamber they were in even now. So she
sent them up, and cried, 'Away, away.' Then I knew there was no
remedy, but made the best shift for myself that I could. The place
was boarded over, and fast nailed, and if I had come out that way
that I went in, I must needs come amongst them all in the hall.
Then I had no shift, but set my shoulders to the boards that were
nailed to the rafters to keep out the rain, and brake them in
pieces, which made a great noise; and they that were in the other
chamber, seeking for the way into it, heard the noise, and looked
out of a window, and spied me, and made an outcry. But yet I got
out, and leaped down, having no shoes on. So I took down a lane
that was full of sharp cinders, and they came running after, with
a great cry, with their swords drawn, crying, 'Strike him, strike
him!' which words made me look back, and there was never a one
nigh me by a hundred foot: and that was but one, for all the rest
were a great way behind. And I turned about hastily to go my way,
and stepped upon a sharp cinder, with one foot; and saving of it,
I stepped into a great miry hole, and fell down withal; and ere
ever I could arise and get away, he was come in with me. His name
is Parker the Wild, as he is counted in all Sussex. But if I had
had on my shoes, they had been like to have gone away errandless,
if there had been five hundred more, if I had caught the plain
ground once, to the which I had not a stone's cast. But it was not
God's will; for if it had, I should have escaped from them all, if 
there had been ten thousand of them.

     "Then they took me and led me home again to put on my shoes,
and such gear as I had need of. Then said John Fauconer, 'Now your
master hath deceived you. You said you were an angel; and if you
had been an angel, why did you not fly away from us?' Then said I,
'What be they that ever heard me say that I was angel? It is not
the first lie by a thousand that they have made of me. Angels were
never begotten of men, nor born of women; but if they had said,
they had heard me say, that I do trust I am a saint, they had not
said amiss.' 'What, do you think to be a saint?' 'Yea, that I do,
and am already in God's sight, I trust in God; for he that is not
a saint in God's sight already, is a devil. Therefore he that
thinketh scorn to be a saint, let him be a devil.' And with that
word they had brought me to mine own door; where met with me my
father, and willed me to remember myself. To whom I answered, 'I
praise God, I am well remembered whereabout I go. This way was
appointed of God for me to be delivered into the hands of mine
enemies, but woe unto him by whom I am betrayed! it had been good
for that man that he had never been born, if he repent not with
speed. The Scriptures are now fulfilled on me; for the father
shall be against the son, and the brother shall deliver the
brother to death, as it is this day come to pass. Then said one,
He doth accuse his father; a good child indeed!' 'I accuse him
not, but say my mind: for there was no man knew me at home, but my
father, my brother, and one more, the which I dare say would not
hurt me for all the goods in this town.'

     "There was one George Beching, that married one of my
sisters, and he thought that I had meant him, that he had betrayed
me; and he said, 'Brother, I would you should not think that I was
the cause of your taking.' To whom I answered, that I meant him
not; I meant one that was nearer of my blood than he was. Then
said one of Lewes, that had been a gospeller, and stood from them
when I was brought to a sessions to Lewes, and he said, 'I thought
you would have been an honest man when you were at Lewes, and I
offered Hussey the sheriff to be bound for you, that you should go
home to your wife, and come to him again.' Then I remembered what
he was, and said, 'Be you the pewterer?' And he said, 'Yea.' Then
said I, 'It is happened to you according to the true proverb, as
saith St. Peter, The dog is turned to his vomit again, and the sow
that is washed to wallow in the mire, and the end of all such will
be worse than the beginning.' Then his mouth was stopped, so that
he had nothing to say.

     "All this while I stood at my door without; for they would
not let me go in. So I put on my shoes and my clothes. Then they
put on a harness about my arms, made of a dog's slip, which
rejoiced my heart, that I was counted worthy to be bound for the
name of God. So I took my leave of my wife and children, my
father, and other of my friends, never thinking to see them more
in this world. For it was so thought of all the country, that I
should not live six days after my taking; for they had so
reported. But yet I knew it was not as they would, unless God
would grant it. I know what God can do; but what he will do I know
not: but I am sure he will work all things for the best, for them
that love and fear him. So we drank and went our way, and came to
Fide about three of the clock."

     And thus much touching the causes and effect of the troubles
of Richard Woodman. Now let us see his examinations, which follow
in this order.

The first examination of Richard Woodman, before Dr.
Christopherson, bishop of Chichester, Dr. Story, Dr. Cooke, and
others: the fourteenth day of April, 1557.

     First, you shall understand, that I was sent from the
sheriffs to London, the twelfth day of April, in the year of our
Lord 1557; and afterward, upon the fourteenth day of the same
month, I was brought before the bishop of Chichester, and Dr.
Story, and Dr. Cooke. So the sheriff's men delivered my warrant
and me to the bishop. Then the bishop asked me what my name was.
"My name," quoth I, "is Richard Woodman."

     Chichester.--"I am sorry for you, and so are all the
worshipful men of your country; for it hath been reported to me,
that you have been a man of good estimation in all the country,
amongst the poor and rich, till now of late. Wherefore look well
upon yourself, your wife and children, your father, and other of
your friends, and be ruled. Think not yourself wiser than all the
realm. Be informed, and you shall have their favours all, as much
as ever you had."

     Woodman.--"You have charged me with many things wherein I
have never offended; and, if you will give me leave, I will show
you."

     Chichester.--"Yes, I pray you, say your mind."

     Woodman.--"If it please you, you have charged me as though I
made myself wiser than all the realm: God doth know, I stand to
learn of every man that will or can teach me the truth. And
whereas you say, I have been well esteemed both of the poor and
rich, God doth know, I know not that I have given any just
offence, either to rich or poor. And as for my wife and children,
God doth know how I love them in him, and my life also. My life,
my wife, and my children, are all in God's hands; and I have them
all as I had them not, I trust, according to St. Paul's words. But
if I had ten thousand pounds of gold, I had rather forego it all,
than them, if I might be in choice, and not displease God."

     Chichester.--"The sheriff took pains to come to me of love,
he said, which he bare to you, as to himself; and said you were
desirous to speak with me."

     Woodman.--"I thought it meet to appeal to mine ordinary; for
they go about to shed my blood unrighteously: for they have laid
many unjust things to my charge. Wherefore I thought it meet to
appeal to you, that if you can find any fault in me meet to be
reformed by God's word, I stand to be reformed; and likewise if my
blood shall be shed unrighteously, that it might be required at
your hands, because you have taken upon you to be the physician of
our country."

     Story.--"Is not this a perverse fellow, to lay to your
charge, that his blood shall be required at your hands? Thinkest
thou that thou shalt be put to death unjustly, that thy blood
should be required? No, if he should condemn a hundred such
heretics as thou art. I helped to rid a good sort of you; and I
promise thee, I will help to rid thee too, the best that I can."

     Then I would have answered him, but the bishop desired us
both to give him place.

     Chichester.--"Well, neighbour Woodman; I call you neighbour,
because ye be one of my diocese; and you are sent to me, that I
should give you spiritual counsel: for I am your spiritual pastor.
Therefore hear what I shall say to you."

     Woodman.--"First, I desire you to hear me a few words. You
have said, you will give me spiritual counsel. Be you sure that
you have the Spirit of God?"

     Chichester.--"No, I am not sure of that."

     Woodman.--"No! be you not sure of that?"

     Chichester.--"No, by St. Mary, I dare not be so bold to say
so; I doubt of that."

     Woodman.--"Then you he like the waves of the sea, as saith
St. James, that be tossed about with the wind, and be unstable in
all your ways, and can look for no good thing at the Lord's hand:
yea, ye are neither hot nor cold, and therefore God will spew you
out of his mouth, as saith St. John.

     Then they were in a great fury, especially Dr. Story, saying,
"What a perverse fellow is this! He hath the devil within him, and
is mad. He is worse than the devil. Now I perceive that it is true
that is reported by thee, and it is the pride of all such heretics
to boast themselves."

     Chichester.--"Yea surely, he is sent to me to learn, and
taketh upon him to teach me."

     I seeing their blindness and blasphemy, it made my heart
melt, and mine eyes gush out with tears, saying, "The Jews said to
Christ, he had the devil, and was mad; as you have said here by
me. But I know the servant is not above his Master. And God forbid
that I should learn of him, that confesseth that he hath not the
Spirit of God."

     Chichester.--"Why, do you think that you have the Spirit of
God?"

     Woodman.--"I believe verily that I have the Spirit of God."

     Chichester.--"You boast more than ever Paul did, or any of
the apostles, the which is great presumption."

     Woodman.--"I boast not in myself, but in the gift of God, as
Paul did; for he said, he believed verily that he had the Spirit
of God, (making thereof no doubts,) in 1 Cor. vii."

     Chichester.--"It is not so; you belie the text."

     Woodman.--"If it be not so, let me be burned to-morrow."

     Story.--"Thou shalt not be burned to-morrow; but thou shalt
be burned within these six days, I promise thee."

     Chichester.--"If it be so, it is wrong translated, as it is
in a thousand places more."

     Then one looked in a Latin Testament, and another in a Greek
Testament, and they said, it was in them both, that Paul supposed
that he had the Spirit of God, but he was not sure.

     Chichester.--"Even so I hope and suppose that I have the
Spirit of God, but I am not sure."

     Woodman.--"If that place be wrong translated, and so many
places of the Bible as you say, then I may say with Christ, It
cannot be avoided, but offences must be given; but woe unto them
by whom they come! I may say, Woe unto false translators! for
cursed are they that add or take away. But take you heed that you
belie not the translators. I believe they had the fear of God more
before their eyes than you report of them. And yet if that place
be wrong translated, I can prove by places enough, that Paul had
the Spirit of God; as I myself, and all God's elect, have."

     Chichester.--"How prove you that?"

     Woodman.--"No man can believe that Jesus is the Lord, but by
the Holy Ghost. I do believe that Jesus Christ is my Redeemer; and
that I shall be saved from all my sins by his death and
bloodshedding, as Paul and all the apostles did, and as all
faithful people ought to do; which no man can do without the
Spirit of God. And as there is no damnation to them that are in
Christ Jesus; so is there no salvation to them that are not in
Christ Jesus. For he that hath not the Spirit of Christ, is none
of his, but is a castaway, as he saith in the same text. And
again, We have not received the spirit of bondage, to fear any
more; but we have received the Spirit of adoption, whereby we cry,
Abba, Father. The same Spirit certifieth our spirits, that we are
the sons of God. Here are proofs enough, that Paul was sure that
he had the Spirit of God. Also St. John saith, He that believeth
not that Christ is come in the flesh, is an antichrist, and
denieth both the Father and the Son: which is sin against the Holy
Ghost, which shall never be forgiven in this world, nor in the
world to come. Beside all this, He that believeth in God, dwelleth
in God, and God in him. So is it impossible to believe in God,
unless God dwell in us. O good God! what more injury can be done
unto thee, than to mistrust that we have received thy Holy Spirit
by thy gift? Thus may all men see their blindness, and whose
servants they be, as they do declare themselves, both by their
words and deeds."

     Story.--"O, my Lord, what a heretic is this same! Why hear
you him? Send him to prison, to his fellows in the Marshalsea, and
they shall be despatched within these twelve days."

     When I heard him say so, I rejoiced greatly in my heart,
desiring God, if it were his will, to keep him in that mind. For I
looked surely to have gone to the bishop of London's coal-house,
or Lollards' Tower, yea, I thought myself happy, if I might have
gone to Lollards' Tower: but it pleased God to put it in the
hearts of them to send me to the Marshalsea amongst our brethren,
and my old prison-fellows: so mercifully hath God dealt with me,
in easing of my burden that I looked for. So when they perceived
that I feared not imprisonment, but rather rejoiced, as they well
perceived, then said the bishop, "Methinks he is not afraid of the
prison."

     Woodman.--"No, I praise the living God."

     Story.--"This is a heretic indeed! He hath the right terms of
all heretics; 'the living God:' I pray you be there dead gods,
that you say the living God?"

     Woodman.--"Be you angry with me, because I speak the words
which are written in the Bible?"

     Story.--"Bible-babble, bible-babble! What speakest thou of
the Bible? There is no such word written in all the Bible."

     Woodman.--"Then I am much to blame, if it be not so written:
Behold, for the offences that you have done, you shall be carried
away captive by Nebuchadnezzar to Babylon, and there ye shall be
seven generations. And when you be there, you shall see gods of
gold, of silver, of wood, and of stone, borne before you and
behind you upon men's shoulders, to cast out a fear among the
heathen. When you shall see all these abominations, then say you
in your heart, It is the living God that ought to be worshipped.
Here I prove my saying true, both that there is a living God, and
that there be dead gods. Also David saith in the Psalms, My soul
hath a desire and longing to enter into the courts of the Lord: my
heart and my flesh rejoice in the living God: with divers other
places that I could recite. Wherefore I marvel that you rebuke me
for speaking the truth."

     Chichester.--"I do not deny but it is written, and is the
truth, and I know it as well as you; but such is the speech of all
heretics."

     Story.--"My Lord, I will tell you how you shall know a
heretic by his words, because I have been more used to them than
you have been; that is, they will say, 'the Lord,' and 'we praise
God,' and 'the living God:' by these words you shall know a
heretic."

     Woodman.--"All these words are written for our learning, and
we are commanded of the prophets to use them daily, as this: The
Lord's name be praised from the rising up of the sun, unto the
going down of the same. Also, As many as fear the Lord, say
always, The Lord be praised."

     Story.--"My Lord, send him to prison, you shall do no good
with him. I will go to church, and leave you here. This is an old
heretic. Wast thou never before me ere now?"

     Woodman.--"Yes, forsooth, that I have."

     Story.--"Yea, I trow so; and I sent thee to the bishop of
London, and he released thee; and thou promisedst him to be an
honest man, and that thou wouldst be of the true catholic church;
which thou hast not fulfilled."

     Woodman.--"I promised him nothing but I have fulfilled it. No
man shall be able to prove the contrary."

     Story.--"Well, it will be tried well enough. My Lord, I will
take my leave, I fear me you shall do this man no good."

     Chichester.--"I would not have you to use such speeches as
you do, as 'the Lord be praised,' and 'the living God,' with such-
like words. Can you not say as well, 'our Lord,' or 'our God,' as
otherwise?"

     Woodman.--"I marvel why you should reprove me there-for,
seeing they be the words of God. I do not refuse to say 'our God,'
or 'our Lord,' when I talk of the Scripture where it is written.
If I should, it must follow, that I denied the words of God, and
must needs be a heretic; but I do not. Wherefore, I marvel what
you mean to find fault therein. It seemeth to me, that you
mistrust that I believe not as you do."

     Chichester.--"Yea, that is my meaning indeed."

     Woodman.--"I believe in the living God: if you do not so,
then our beliefs be not alike indeed. But if it please you to
examine me upon any particular matter, now, or at any other time,
I will make you answer thereto, by God's help."

     Chichester.--"Though you believe in God, I can prove you
believe not as you ought to do, as I can show you by your hand-
writing. You have denied the catholic church; wherefore he that
erreth from the church, it cannot be said that his faith is good.
Wherefore be ruled by the church, from the which ye have erred. I
can show you perilous things of your writing, if it should be
known; but ye shall not be hurt for me, if you will come to any
good order. But I promise you I would not for three thousand
pounds some had so much against me, as I can show against you of
your own handwriting, which you cannot deny."

     Woodman.--"I will not deny my hand, by God's help; for I know
well, I have written nothing at any time but the truth. There may
be things written against me, reporting it to be mine, and yet be
not; but my hand cannot well be counterfeited; there be enough
that know my hand."

     Chichester.--"Do you know it yourself, if you see it?"

     Woodman.--"Yea, that I do."

     Then he arose and fetched a great bundle of writings, and
opened them, and bade me come see. I looked on them, and it was my
hand indeed.

     Chichester.--"How say you? Is it not your own writing?"

     Woodman.--"Yes, surely it is."

     Chichester.--"How say you to this, is not this your hand
also?"

     I looked, and it was. And I said, "Yes, verily is it."

     Chichester.--"Well, you know what it meaneth, I dare say."

     Woodman.--"Yea, I know it very well. Here is a great deal,
the which I had thought had been in my house, but I thank God that
it is here; for in this you shall try whether it be true or not.
For in this is contained all the talk that was betwixt the
commissioners and me, when I was before them five times, and also
before the bishop of London divers times: and I am sure, neither
you nor they shall find any words false therein written. And I
think the sheriff's men, when they searched my house for me, when
I was taken, found this, and carried it with them: but I never
knew it before now. But I am not sorry for it, but am rather glad:
for herein you may see all the wrong that I have received at their
hands; and how long I was in prison; and how I was tossed up and
down; and how I was delivered at length; and by this you may try
whether it be so or not. I dare say they that found it, and they
that brought it to you, had thought it would have turned me to
displeasure; but in very deed all things work for the best, to
them that fear God."

     Chichester.--"Indeed, I find no great fault in this; but here
is perilous gear, here is sedition. This was set up upon the
church door; you know it well enough."

     Woodman.--"Indeed I wrote it to the priest, and to others
that took upon them to fetch my child out of my house without my
leave, and used it at their pleasure, when they knew it was
baptized already, as they were well certified before. Wherefore my
conscience compelled me to show them my mind in writing, wherein
is contained nothing but the Scriptures of God, rebuking them for
their folly."

     Chichester.--"Yea, but it is terribly meant, and
uncharitably. It is such gear coupled together, I promise you, as
I never saw the like. But I promise you, I will make the best of
it. And I protest before God, I would you should do as well as
mine own soul and body. Be contented to be reformed. God hath done
his part on you. Cast not yourself away. Remember your wife and
children, and the poor that lack your occupying. Mean to follow
your vocation. Remember you are not called to be a teacher nor a
preacher. St. Paul saith, Let every man walk wherein be is called,
and therein abide. Remember you are called to another vocation;
for God's sake, walk therein. It is not your office, to do as you
have done. You might do as much good (by the report of worshipful
men) as any man might do in all the country, by your example; and
if you would follow the laws of the catholic church, it would be
an occasion to bring a great many into the true church, that are
out, as you are."

     Woodman.--"I would not that you should say, that I am out of
the church of God; for I am not, but do allow the church of God
according to his word. Yea, if I were abroad, if I could win any
into the true church, that be out, by any means that I could use,
I would be very glad. For God knoweth I love all people as myself.
And whereas you say I have been a preacher, it is not so. I never
took any such thing upon me, as it is well known. But as for
teaching, I cannot deny; for it becometh every man to teach and
instruct his household in the fear of God, and all others as far
as he can, that desire it of him. And whereas you have blamed me
for reading the Scripture, and leaving my vocation, (as you say,)
I left not my vocation in reading the Scripture; for I trust I
followed my vocation the better there-for. And the greatest cause
that I was compelled to read the Scriptures, was, because the
preachers and teachers were so changeable."

     Chichester.--"No? Did you not preach at a fair?"

     Woodman.--"No, surely; but it was so reported. I was at a
fair, indeed. Whilst I was in prison, I had leave of the council
to go home to pay my debts; and then I went to a fair to sell
cattle, and there met with me divers poor men that I had set a-
work, and of love asked me how I did, and how I could away with
imprisonment. And I showed them how God had dealt with me, and how
he would deal with all them that put their trust in him; and this
they called preaching. And, since that, it hath been reported that
I have baptized children, and married folks, the which I never
did; for I was never minister. Wherefore if I had so done, I had
done contrary to the order of the apostles, as God forbid I
should."

     Chichester.--"I am well apaid, if you be faultless in those
things; for I have heard say the contrary."

     Woodman.--"I have showed you the truth, and that no man
living shall be able to prove the contrary."

     Chichester.--"You said, you do not disallow the true catholic
church?"

     Woodman.--"No, that I do not."

     Chichester.--"Why do you not then go to the church? You come
not there, it is informed me."

     Woodman.--"I trust I am in the true church every day. But to
tell you the truth, I come not at the church where the most do
resort: for if I should, I should offend, and be offended. For at
the last time that I was there, I offended many, and was offended
myself. Wherefore, for conscience' sake, I would not come there.
For I was sent to prison for my coming there, and now I am sent to
you for hiding thence. So they will not be pleased any way with
me, for they seek my life. Wherefore look you to it, for I am now
in your hands, and you ought to be a house of defence against mine
enemies. For if you suffer them to kill me, my blood shall be
required at your hands. If you can find any just cause in me
worthy of death by God's word, you may condemn me yourself, and
not offend God. Wherefore look to it; the matter is weighty;
deliver me not into their hands, and think so to be discharged."

     Chichester.--"I tell you truth, I can do little in the
matter; for I have not full authority as yet of mine office; but I
will send for you and talk with you, if I wist I should do you any
good."

     Woodman.--"I would be glad to talk with you, and to show you
my mind in any thing that you shall demand of me, now, or at any
other time."

     So then he desired the sheriff's men to tarry dinner with
him; "that this man," said he, "may dine with me also: for it is
possible that he may have no great store of meat whither he shall
go."

     So we tarried dinner with him, and had no further talk,
neither how to prove where the true church of God is, nor of the
sacraments, nor of any other thing pertaining to me-ward, not for
the space of two hours or more: but he entered in talk with me,
how I understood many scriptures; and for bishops' and priests'
marriages; and whether Paul had a wife or not. To whom I answered,
"It is a thing that I have little to do with, as concerning
marriages; but I am very well content to talk with you in the
matter, as far as my poor learning will serve." So when he had
talked with me of divers scriptures, he liked my talk well. He
asked me how I said by St. Paul, whether he were married or not?
To whom I answered, "I can prove by the Scriptures that he was
never married."

     Chichester.--"How prove you that?"

     Woodman.--"I will prove it well enough, by God's help. But
yet I will prove that Paul might have had a wife, as well as the
other apostles had."

     Chichester.--"Why, had the apostles wives?"

     Woodman.--"Yes, all, saving Paul and Barnabas, as I
understand it. For these are Paul's words in 1 Cor. ix.: Am I not
an apostle? Am I not free? have I not seen Jesus Christ? are not
ye my work in the Lord? And if I be not an apostle to others, yet
to you I am an apostle: for you are the seal of my apostleship in
the Lord. Mine answer to them that ask me, is this: Have we not
power to eat and to drink? either have we not power to lead about
a sister to wife, as well as the other apostles have, and as the
brethren of the Lord? Either have not Barnabas and I power thus to
do? So this text proveth that Paul and Barnabas were unmarried.
But Paul declareth that the rest had wives, and that they had
power likewise so to have, but they found no need thereof. But
Paul declareth in 1 Cor. vii., that he that hath no power over his
own flesh, may marry: for it is better to marry than to burn.
Wherefore to avoid fornication, saith he, let every man have his
wife. He. saith, Let every man have his wife, and every woman her
husband. By this place of Scripture I understand, that bishops and
priests may have wives, because they are men; rather than burn, or
commit fornication. But I think verily, he that can abstain,
having power of his own will, doth best; but if he marry he
sinneth not."

     So then he debated the Scriptures with me divers ways, that a
bishop or a priest ought not to have a wife. But I proved by
divers scriptures, both in the old law, and in the new, that women
were at first made for the help of men, the which was spoken
generally to all men. "Wherefore," said I, "every man may have a
woman, and sin not, in honest matrimony; as well bishops and
deacons, as other men, which you call priests, if they be true
ministers of Jesus Christ, and of that order that bishops and
deacons were, in Paul's time. For Paul declareth to Timothy, 1
Tim. iii., that a bishop should be the husband of one wife, and
how they should be honestly apparelled, and how they should bring
up their children; and likewise the deacons. This," said I,
"proveth most plainly, that both bishops and deacons had wives in
the apostles' time;" the which he could not deny. But then he
alleged, that no bishop nor priest might take a wife, after he had
taken upon him that office, but if he had a wife before he took
the office, tried meet for the purpose, for his life and for his
learning, he might keep his wife, and bring up his children,
according to St. Paul's meaning to Timothy; or else might they
have no wives.

     Then said I, "I think Paul's meaning in that place was, that
a man that hath had two wives, might not be made a bishop nor a
deacon, if he had never so much learning. But that place maketh
not that a bishop or a deacon may not marry after they be made
bishops and deacons: for I am sure that Paul was in the state of a
bishop, when he said, he had power to lead about a sister to wife,
as well as the other apostles had. Here Paul declareth that it was
in his power to have a wife, after he had the office of a bishop;
which was not in his power, if he had been forbidden of God. Thus
have I showed you my mind in this behalf, both of Paul, and also
for the marriages of bishops and priests, as I understand the
Scriptures. Howbeit, it is a thing the which I have little to do
withal; but as you required me to say my mind in that matter, so I
have done."

     Chichester.--"Marry, I am glad that you have said as you have
done. Many do affirm boldly, that Paul had a wife, and yet cannot
prove whether he had or had not, by the Scriptures; but you have
said very well. I am glad that ye are contented to be ruled by
God's word; and if you will be contented likewise in other
matters, no doubt you shall do well: therefore, gentle goodman
Woodman, be ruled. God hath given you a good wit. I protest before
God, I would you should do as well as mine own soul and my body,
and so would (I dare say) all the worshipful men in the country,
as they have reported to me."

     Woodman.--"Why, my Lord, I take God to record (whom I trust
to serve) that I would be as glad to live in rest and peace, as
any man in all the world, if I might. And I stand to learn, and am
contented to be reformed of any thing that I hold, if it can be
proved that it be not agreeable to God's word. And the truth is
so, I have talked with a dozen priests at the least, since I was
delivered out of prison, of certain matters, and they have not
been able to certify me in any thing that I have asked them: and
therefore they have complained on me to the sheriff and justices;
making tales and lies on me, to turn me to displeasure, as much as
in them lieth. I promise you, there be as many unlearned priests
in your diocese, as in any one diocese in England, I think; the
more it is to be lamented."

     Chichester.--"I promise you, I do much lament it myself: for
I hear say no less but it is true, that you say. I would I could
remedy it, but I cannot; but I will do the best that I can, when I
come into the country, and I will be glad to talk with you some
other time, when I am somewhat better at ease. You see, I am very
tender now, as I have been this half year and more. Come to
dinner; our dinner is ready. I caused you not to tarry for
any.great cheer that you shall have, nor would I you should think
that I go about to win you with my meat: but you be welcome with
all my heart. Come, sit down."

     I thanked him, and went to dinner; and there dined with him a
merchantman, one of the sheriff's men, and I, and no more; and we
had good cheer, God be praised there-for. We had no talk of the
Scriptures all the dinner while; but when dinner was done, the
bishop said, "Now call Master Story's man. For the commissioners
have committed you to prison; but I will send for you or ever it
be long; and I pray God I may do you good. I would be very glad of
it."

     Woodman.--"If it please you to send for me, I would be very
glad to talk with you, for I like your talk well. And then if it
please your Lordship to examine me upon any particular matter, I
will show you my mind therein, by God's grace, without
dissimulation. But I pray you, let me have nothing to do with
Master Story, for he is a man without reason, methinketh."

     Chichester.--"Well, or ever you go, how say you to the seven
sacraments? Let me hear what you say to them, that I may be the
willinger to send for you again."

     Woodman.--"I know not seven sacraments."

     Chichester.---"Then what shall I talk with you? How many do
you know?"

     Woodman.--"I know but two; one the sacrament of baptism, and
the other the supper of the Lord. But if you can justly prove by
God's word, that there be more than two, I stand to be reformed."

     Chichester.--"If I prove not seven by God's word, then
believe me not." And so he bade me farewell.

     Then the sheriff's two men, and one of Dr. Story's men,
carried me to Dr. Cooke's house, which Dr. Cooke commanded them to
carry me to the sheriff's prison in Southwark, saying, "He shall
be called before us again shortly, and all his fellows; and we
shall despatch them from troubling the country any more."

     And so I was brought to the Marshalsea, where I now am merry,
(God be praised there-for,) looking for judgment of my flesh: for
they intend to despatch me shortly, if God will give them leave;
but God hath their hearts in his hands, and they can do nothing to
me, but as God will give them leave. Wherefore I commit my cause
to God only, and I am sure there shall not one hair of my head
perish without my heavenly Father's will, although I bide never so
much trouble. Job perished not for all his trouble, although God
gave the devil leave to trouble and try him divers and many ways,
as God hath suffered his members to trouble and try me divers and
many ways, I praise God. They shall all as little prevail against
my faith (I have no mistrust) as the devil prevailed against Job,
whatsoever they do with my goods, life, or body. For he that kept
Job in all his trouble, neither slumbereth nor sleepeth, but
keepeth me, and all his elect; that whether we live or die, it
shall be to the praise and glory of God. For if we live, we live
at the Lord's will, and if we die, we die to the Lord's will: so,
whether we live or die, we are the Lord's, blessed be his name
there-for.

     Wherefore, dear brethren and sisters, to whom this my writing
shall come, be of good cheer, and fear not what man can do unto
you; for they can but kill the body: but fear him that hath power
to kill both body and soul. And yet once again I bid you be of
good cheer; for the sheriff, with divers other gentlemen and
priests, whilst I was at the sheriff's house, said to me, that all
the heretics in the country hung on me, as the people did in times
past upon St. Augustine or St. Ambrose, or suchlike. Wherefore
said they, "Look well on it; you have a great thing to answer
for." To the which I answered; "I pray God lay nothing more to my
charge, than he will do for heresy;" as I am sure he will not. For
he hath set my sins as far from me, as it is from the east to the
west: so that I am sure they shall never come near to me any more.
Yea, and that they call heresy, we serve God withal. And I am sure
there is no man nor woman that bangeth on me, but on God. But yet
that is their imaginations and thoughts, that if they might win me
to them, they should win a great many likewise; and thinking to
kill me, if they cannot win me, as I trust in God, and am sure,
they never shall, by God's grace, if it were possible for them to
kill me ten times. For I am so linked to Christ in a chain by
faith, that it is impossible for men to loose us asunder, neither
for life nor death, I praise my Lord God there-for. And no doubt
their full intent and purpose is to kill me, thinking thereby to
make others afraid; which death of my body were best of all for
me, if God were so pleased. But if I may live for the comfort of
others, his name be praised therefor. I know what he can do; but
what he will do, I know not. But if death be offered me, so that I
cannot refuse it without displeasing of God, I trust in God I
shall not offend my brethren in receiving of death, but shall be
rather an occasion of the strengthening of their faith, by
choosing and receiving of it, and that with joy. For as Christ
hath given his life for us, so ought we to give our lives for the
defence of the gospel, and comfort of our brethren. And whereas
the bishop saith, he will prove seven sacraments, be you out of
doubt he shall never be able to do it, no more than he hath proved
other arguments with me already.

     Thus fare ye well, from the Marshalsea, where I now am, as a
sheep appointed to be slain, God be praised there-for.

The second examination of Richard Woodman, before the bishop of
Chichester, and two of his chaplains; and Dr. Story at the last
came to us, the twenty-seventh day of April.

     First, I was sent for to the Marshalsea by Dr. Story, and was
carried to his house besides St. Nicholas' Shambles; and when I
had spoken to him, he sent me to the bishop of Chichester, and
said he would come to him himself straightway. And when we were in
the bishop's hall, we had not tarried long but the bishop sent for
me: and when I came before him I did my duty to him as much as I
could.

     Then said the bishop, "You be welcome: how do you now?"

     Woodman.--"Well, I praise God, thanking your Lordship for the
gentle talk that you had with me at my last departing from you."

     Chichester.--"Well, goodman Woodman, I have sent for you of
love and good-will that I bear to you, to talk with you; and I
would have you tell me your mind in few words. For indeed the last
time that I talked with you, our talk was so long, that I fell
into a great drought thereby, and have been the worse in my body
ever since. Wherefore I pray you show me your mind briefly in
those particular matters that I shall demand of you, according to
your promise that you made when you were with me the last time.
How say you, will you?"

     Woodman.--"Yea, forsooth; I will answer to any thing that you
shall demand of me (by God's help) as well as I can."

     Chichester.--"How say you by the seven sacraments? for there
we left off, and there we will begin again. You said then there
were but two. How say you now to it? will you deny all saving two

     Woodman.--"I say now, as I said then. You said there be seven
sacraments; and I said, I knew but two; but if you could approve
seven by God's word, when I came before you again, I must needs
grant them. And you said, if you could not prove them by God's
word, I should not believe them. And now I am come to see how well
you can prove them." Herewith he was moved and all his chaplains.

     Chichester.--"By God and my troth, I ween he thinketh I
cannot prove them. How say you to the sacrament of matrimony?"

     Woodman.--"Why, my Lord, St. Paul saith to Timothy, a bishop
should be faultless, and you use much swearing, which is a great
fault in a bishop of all others, that should be an example to the
flock." Then he and his prelates were in a great rage with me,
because I reproved him for his swearing.

     Chichester.--"What! I perceive this man is worse than he was
the last day; what! he taketh upon him to teach me to speak, as
though I could not tell what I had to do?"

     Priest.--"So methinketh, my Lord; he is a stout fellow
indeed, as we have seen."

     Woodman.--"Yea, I am stout, because I do that I am commanded.
I dare not for my life hold my peace: for I should bear your sin,
the which I will not do for any of you all, I tell you plainly."

     Chichester.--"Where find you, that you are commanded to
reprove me."

     Woodman.--"If thou see thy brother sin, reprove him: if he
repent, thou hast won thy brother. But you repent it not,
methinketh, but rather go about to maintain the same. Christ
saith, He that breaketh one of the least of my commandments, and
teacheth men so, shall be called least in the kingdom of heaven;
and you go about to teach men so, so far as I see."

     Priest.--"Why, my Lord, this man is past cure. I see no hope
in him."

     Chichester.--"No, so methinketh. I will never talk with him
more. Go, call Master Story: let him do with him what he will. He
hath been with his fellows in the Marshalsea, and now he is worse
than he was before. I had some hope in him the other day; but now
I see none."

     Woodman.--"No, I praise God, my faith hangeth upon no men,
but upon God."

     Priest.--"Nay, my Lord, I think he is not the worse for them;
but I fear me they be the worse for him. I know this man of old,
before mine old Lord."

     Woodman.--"Well, my Lord, look well to it; will you deliver
me to other men to shed my blood, and so think to wash your hands
of me, as Pilate did by Christ? Nay, you cannot be so discharged."

     Chichester.--"I have nothing to do with you; but of my
gentleness I have sent for you, because you said, you would
declare your mind in any particular matter I would demand of you."

     Woodman.--"Why, I do not deny but I will do so, if you do
demand it of me. But you go about to deliver me to others to kill
me; and I know that there is none that hath to do with me but
you."

     Chichester.--"I am not consecrated yet: wherefore my Lord
Cardinal may examine you, and condemn you, or my Lord of London:
for you are now in his diocese."

     Woodman.--"Yea, my Lord, is the matter even so? Then I
perceive whereabout you go. Nay, I will talk no more with you
then, if you be at that point. Ask me what you will, but I will
show you nothing of my mind. I promise you I will not answer in
particular matters, and so you to accuse me to others, and they to
kill me."

     Chichester.--"I go not about to kill you, but would be glad
to hear your mind in the sacraments; and if you understand them
not aright, I would be glad with all my heart to show you my mind,
how I understand them. For I would you should do as well as mine
own self."

     Woodman.--"If you would talk with me to do me good, I would
be content to hear you, and show you my mind; otherwise I would be
loth."

     Chichester.--"Nay, I will promise you, if I can do you no
good, I will do you no harm, for if I meant to do you harm, I
could lay your own handwriting against you; but I will not:
wherefore be in no doubt of me. How say you to the sacrament of
matrimony? is it a sacrament or no? How think you by it?"

     Woodman.--"I think it is a holy institution, ordained of God
in paradise, and so to continue to the world's end."

     Chichester.--"Lo, now you shall see how you be deceived in
that, as you be in all the rest. Come hither. You can read Latin,
I am sure."

     Woodman.--"Yea, I can read Latin, but I understand very
little."

     Chichester.--"Come to me; you shall see that Paul calleth it
a holy sacrament: for these be the words, For this cause shall a
man leave father and mother, and shall be joined to his wife; and
two shall be made one flesh. This is a great sacrament."

     Woodman.--"I remember such a saying, but St. Paul calleth it
not a sacrament; but he saith, It is a great mystery."

     Chichester.--"Where saith he so?"

     Woodman.--"I am not sure in what text it is, but I am sure
these be St. Paul's words; and that he calleth it not a sacrament
in all his writings."

     Chichester.--"What! the last day ye were full of Scriptures;
'here it is written,' and 'there it is written.' What! we can
rehearse the Scriptures as well as you. Wherefore, if we be sure
it is written, it is no great matter for the place. Come hither; I
will show you the place, I think, that you mean."

     I looked, and it was written, sacramentum: "I know," said I,
"it is 'a great mystery,' in the English translation."

     Chichester." I permit it to be 'a mystery.' What is a
mystery?"

     Woodman.--"A mystery is (I take it) unseen; for he saith, he
speaketh betwixt Christ and the congregation. So the great mystery
that he speaketh of, I take to be the faith of them that be
married, which is hid in Christ; the which we see not, but Christ.
But the deed which is in the congregation, which is the outward
marriage, we see; but the inward marriage of the heart we see not.
Wherefore Paul calleth it a mystery. And therefore if it be a
sacrament, it is invisible to us: it is not seen, as other
sacraments be."

     Chichester.--"Nay, I tell you it is a visible sacrament, seen
as the others be: for is not the marriage seen? is not the man and
woman seen?"

     Woodman.--"My Lord, I pray you, what is a sacrament?"

     Chichester.--"It is the sign of a holy thing."

     Woodman.--"Methinks you have certified me very well. There
need not be a sign of a holy thing, where the holy thing is
itself." Then his chaplains would have interrupted me, but I
desired my Lord I might say out my mind in the matter. So, with
much ado, he bade me say what I could.

     "There need not to be a sign of a thing, where the thing is
itself. Matrimony is a holy thing itself, and is ended outwardly,
and such need no more signs but themselves: wherefore it cannot be
a sacrament, as others be."

     Chichester.--"Lo, how much you speak against yourself. And
for an example, I come by a hosier, and there hangeth a pair of
hose, the which be hose, and be a sign of hose that be to sell
within."

     Priest.--"How say you to this? Now my Lord hath hit you home
indeed."

     Woodman.--"He hath hit me perilously, I tell you, with
sophistry, to blind mine eyes withal. I marvel you be not all
ashamed of it. I can answer that to all your shames, if I might be
justly heard, I tell you plainly."

     Priest.--"What, you be angry methinks."

     Woodman.--"I am not angry; but I am earnest, I tell you, to
see your blindness and folly. I talked of the Scriptures that be
written, and it is God's word, to prove my matter true by; and you
will prove your matter true by a pair of hose. And as well can you
prove it by that, as by God's word?"

     Priest.--"Why, is there nothing true, but that is written in
the Bible?"

     Woodman.--"St. Paul saith to the Galatians, If an angel come
from heaven, and preach any other doctrine than may be proved by
God's word, hold him accursed: and so do I, I tell you plainly."

     Priest.--"Here is a Testament in my hand: if I hurl him in
the fire and burn him, have I burned God's word, or not? I will
buy a new one for sixteen-pence."

     Woodman.--"I say, you have burned God's word, and I believe
he that will burn a Testament willingly, would burn God himself,
if he were here, if he could: for he and his word are all one."

     Then they made a great laughing at it.

     Woodman.--"Laugh on," quoth I. "Your laughing will be turned
to weeping, and all such joy will be turned to mourning, if you
repent it not with speed."

     Then the bishop began to cloak the priest's folly, saying,
"Why, if my counting-house were full of books, and if my house
should be on fire by chance, and be so burned, were God's word
burned?"

     Woodman.--"No, my Lord, because they were burned against your
will; but yet if you should burn them willingly, or think it well,
and not be sorry for it, you burn God's word, as well as he. For
he that is not sorry for a shrewd turn, doth allow it to be good."

     Chichester.--"Follow your vocation; you have a little
learning. We have an altar, whereof you may not eat. What meaneth
St. Paul thereby?"

     Woodman.--"There is no man so foolish to eat stones, I trow."

     Chichester.--"What mockers and scorners be you, to say no man
will be so foolish to eat stones! it is a plain mock."

     Woodman.--"Why, my Lord, you said I had no learning, nor
knowledge, nor understanding, wherefore it becometh you to make
things more plain to me, and not to ask me such dark questions,
and yet blame me too; methinks it is too much."

     Chichester.--"I dare say, you know what it meaneth well
enough. The most fool in my house will understand my meaning
better than you do."

     There stood some of his men not far off, talking together
beside a window. He called one of them by his name.

     Chichester.--"Come hither. I say to thee, Thou shalt not eat
of this table. What do I mean thereby?"

     The man.--"Forsooth, my Lord, you would not have me eat of
this table;" laying his hand thereupon.

     With this answer he made all them in the house to fall on
laughing; and I could not hold it in, but burst out with laughter,
and said, "He hath expounded the matter almost as well as I."

     Chichester.--"He meaneth well enough, if you would understand
him.-- Answer me again, to make it more plain. I say to thee, Thou
shalt not eat of this table. What mean I thereby?"

     The man.--"Forsooth you would not have me eat this table."

     These words made them all laugh: wherewith the bishop was
almost angry, because the answer proved no better, and said, "He
meaneth that I would not have him eat any of the meat that is set
upon this table. How sayest thou? dost thou not mean so?"

     The man.--"Yes forsooth, my Lord, that was my meaning
indeed."

     Woodman.--"Yea, my Lord, now you have told him what you mean,
he can say so too; and so could I have done, (as little wit as I
have,) if you had said, Paul meant that no man might eat of that
which was offered upon, the altar, but the priests."

     Chichester.--"Yea, I perceive you understand the meaning of
Paul well enough, but that you list to cavil with me."

     Woodman.--"Why, my Lord, do you think I understand such dark
places of the Scripture, without learning? You said even now, I
had no knowledge nor learning; wherefore I answered you, as you
judged of me."

     Chichester.--"Well, let this matter pass, and let us turn to
the principal again. How say you by the sacrament of the altar?"

     Woodman.--"You mean the sacrament of the body and blood of
Jesus Christ."

     Chichester.--"I mean the sacrament of the altar, and so I
say."

     Woodman.--"You mean Christ to be the altar, do you not?"

     Chichester.--"I mean the sacrament of the altar in the
church. What! is it so strange to you?"

     Woodman.--"It is strange to me indeed, if you mean the altar
of stone."

     Chichester.--"It is that altar that I mean."

     Woodman.--"I understand not the altar so."

     Chichester.--"No, I think so indeed; and that is the cause
that you he deceived. I pray you, how do you understand the altar
then?"

     Woodman.--"If you will give me leave till I have done, I will
show you how I understand the altar, and where it is."

     Chichester.--"Yes, you shall have leave to say your mind, as
much as you will."

     Woodman.--"It is written in Matthew xviii., That wheresoever
two or three be gathered together in Christ's name, there is he in
the midst among them: and whatsoever they ask the Father upon
earth, it shall be granted them in heaven. Agreeing to the fifth
of Matthew, saying, When thou comest to offer thy gift at the
altar, and there rememberest that thy brother hath aught against
thee, leave there thy offering, and go first and be reconciled to
thy brother, and then offer thy gift." The priests would have
interrupted me, but the bishop bade them let me alone.

     Chichester.--"You shall hear a pretty conclusion anon."

     Woodman.--"I pray you let me make an end, and then find fault
with me, if you can. Now to the matter. In these two places of
Scripture, I prove that Christ is the true altar, whereon every
Christian man and woman ought to come and offer their gifts.
First, wheresoever the people are gathered together in Christ's
name, there is he in the midst; and where he is, there is the
altar: so that we may be bold to come and offer our gift, if we be
in love and charity. If we be not, we must leave there our
offering, and go first and be reconciled to our brother, and agree
with him quickly, and so forth; and then come and offer the gift.
Some will say, How shall I agree with my adversary, when he is not
nigh by a hundred miles? may I not pray till I have spoken with
him? To all such I answered, If thou presume to pray among the
faithful, wishing any evil to any man, woman, or child, thou
askest vengeance upon thyself; for no such asketh any thing else
of the Lord in his prayer. Wherefore agree with thy adversary,
that is, make thy life agreeable to God's word. Say in thy heart
without dissimulation, that thou askest God and all the world
forgiveness from the bottom of thy heart, intending never to
offend them any more. Then all such may be bold to come and offer
their gift, their prayer on the altar,where the people of God be
gathered together. Thus have I showed you my mind, bothof the
altar, and of the offering, as I understand it."

     Chichester.--"Do you understand the offering and the altar
so? I never heard any man understand it so; no, not Luther the
great heretic, that was condemned by a general council, and his 
picture burned."

     Woodman.--"If he were a heretic, I think he understood it not
so indeed; but I am sure all Christians ought to understand it
so."

     Chichester.--"Oh! what vain-glory is in you, as though you
understood all things, and other men nothing. Hear me: I will show
you the true understanding, both of the altar, and the offering on
the altar. We have an altar, said Paul, that ye may not eat of:
meaning thereby, that no man might eat of that which was offered
on the altar, but the priest. For in Paul's time, all the living
that the priest had, the people came and offered it on the altar,
money, or other things: and when the people came to offer it, and
then remembered that they had any thing against their brother,
then they left their offering upon the altar, and went and were
reconciled to their brother: and they came again and offered their
gift, and the priest had it. This is the true understanding of the
place that you have rehearsed: wherefore you be deceived."

     Woodman.--"My Lord, that was the use in the old law. Christ
was the end of that. But indeed I perceive by Paul's words, the
sacrifice was offered in Paul's time; yet that maketh not that it
was well done, but he rebuked it. Wherefore it seemeth to me, that
you be deceived."

     Chichester.--"Who shall be judges betwixt us in this matter?"

     Woodman.--"The twelfth of John declareth who shall be judge
in the last day."

     Chichester.--"You mean the word shall judge the word. How can
that be?"

     Woodman.--"St. Peter saith, The Scripture hath no private
interpretation: but one scripture must be understood by another."

     Chichester.--"You will understand it one way, and I will
understand it another way; and who shall be judges betwixt us
then?"

     Woodman.--"The true church of God is able to discuss all
doubts; to whom I refer it."

     Chichester.--"I am glad you say so, if you will say so
indeed."

     Woodman.--"My Lord, I never meant otherwise."

     Chichester.--"The church of God doth allow the sacrament of
the altar."

     Woodman.--"What do you offer now upon the altar?"

     Chichester.--"We offer up, in the blessed sacrament of the
altar, the body of Christ, to pacify the wrath of God the Father;"
and therewith they all put off their caps to the abominable idol.

     Woodman.--"St. Paul saith to the Hebrews, We are sanctified
by offering of the body of Jesus Christ upon the cross once for
all: and every priest is daily ministering, and oftentimes
offereth one manner of offering, which can never take away sins;
and that is the offering that you use to offer. As far as I can
see, you be priests after the order of Aaron, that offered up
sacrifice for their own sins, and the sins of the people."

     Chichester.--"Nay, Aaron's sacrifice was with blood, which
signifieth the death of Christ, the which was ended upon the cross
by his bloodshedding: but we are priests after the order of
Melchizedech, the which offereth bread to the king in remembrance,
and signifieth the giving of Christ's body in bread and wine at
the last supper, the which he gave to his disciples, and commanded
it to be used to the end of the world. This is the sacrifice that
we offer, according to his word."

     Woodman.--"Methinketh you have made the matter very plain to
me, that as Christ was the end of all sacrifices, so was he the
beginning of the sacraments, willing them to be used in the
remembrance of him, to the world's end."

     Chichester.--"What, in remembrance of him, and not himself,
as his word saith, Take, eat, this is my body! It is not the sign
only, but the thing itself. How say you? Is it not his body, after
the words be spoken by the priest? How say you? Go briefly to
work, for I cannot long tarry with you."

     Woodman.--"My Lord, if you will answer me to one sacrament, I
will answer you to another."

     Chichester.--"Yes, I am very well contented with that."

     Woodman.--"If you say the words of baptism over the water,
and there be no child there, is there true baptism?"

     Chichester.--"No, there must be the water, the word, and the
child; and then it is baptism."

     Woodman.--"Very well. Then if a child be baptized in the name
of the Father, and of the Son, it is not truly baptized."

     Chichester.--"No: the child must be baptized in the name of
the Father, and of the Son, and the Holy Ghost; or else it is not
truly baptized."

     Woodman.--"Then there may be nothing added nor taken away
from the sacraments: may there?"

     Chichester.--"No," said the bishop.

     Woodman.--"Now, my Lord, I will answer to you, if it please
you."

     Chichester.--"Well, how say you, Take, eat; this is my body:
is it not Christ's body, as soon as the words be said?"

     Woodman.--"My Lord, I will answer you by your own words, that
you answered me, which is true: the water, the word, and the
child, all these together make baptism; the bread, wine, and the
word make the sacrament; and the eater, eating in true faith,
maketh it his body. Here I prove it is not Christ's body, but to
the faithful receiver: for he said, Take, eat, this my body. He
called it not his body before eating, but after eating. And St.
Augustine saith, 'Believe, and thou hast eaten.' And St. John
saith, He that believeth in God, dwelleth in God, and God in him:
wherefore it is impossible to dwell in God, and to eat his body,
without a true faith."

     Priest.--"Then the faith of the receiver maketh it his body,
and not his word, by your saying. I pray you what did Judas eat?"

     Woodman.--"Judas did eat the sacrament of Christ, and the
devil withal."

     Priest.--"He ate the body of Christ unworthily, as St. Paul
saith."

     Woodman.--"Nay, St. Paul saith no such thing. He speaketh not
of eating of his body unworthily, but of the sacrament unworthily.
For he saith, Whosoever eateth of this bread and drinketh of this
cup unworthily, eateth and drinketh his own damnation, because he
maketh no difference of the Lord's body; and not because he eateth
the Lord's body. If Judas had ate Christ's body, it must needs
follow, that Judas is saved. For Christ saith in John vi.,
Whosoever eateth my flesh, and drinketh my blood, hath eternal
life, and I will raise him up again at the last day."

     Priest.--"My Lord, this man is an interpreter after his own
mind."

     Chichester.--"I see it is but folly to talk with you: it is
but lost labour. How say you? do you not believe that after the
words be said, there remaineth neither bread nor wine, but the
very body of Christ. really? Make me a plain answer, for I will
talk no more with you."

     Woodman.--"I will make you a direct answer, how I believe of
the true sacrament. I do believe that if I come to receive the
sacrament of the body and blood of Christ truly ministered,
believing that Christ was born for me, and that he suffered death
for me, and that I shall be saved from my sins by his blood-
shedding, and so receive the sacrament in that remembrance, then I
believe I do receive wholly Christ, God and man, mystically by
faith: this is my belief."

     Chichester.--"Why, then it is no body without faith! God's
word is of no force, as you count it."

     Woodman.--"My Lord, I have told you my mind without
dissimulation, and more you get not of me, without you will talk
with me by the Scriptures; and if you will do so, I will begin
anew with you, and prove it more plainly three or four manner of
ways, that you shall not say nay, to that I have said, yourself."

     Then they made a great laughing, and said, "This is a heretic
indeed; it is time he were burned:" which words moved my spirit,
and I said to them, "Judge not, lest you be judged: for as you
judge me, you shall be judged yourselves. For that you call
heresy, I serve God truly with, as you all shall well know, when
you shall be in hell, and have blood to drink, and shall be
compelled to say for pain, This was the man that we jested on, and
whose talk we thought foolishness, and his end to be without
honour: but now we may see how he is counted among the saints of
God, and we are punished. These words shall you say, being in
hell, if you repent not with speed, if you consent to the shedding
of my blood: wherefore look to it, I give you counsel."

     Priest.--"What! you be angry, methinks. Now I will say more
to you than I thought to have done. You were at Bexhill a
twelvemonth agone, and sent for the parson and talked with him in
the churchyard, and would not go into the church; for you said, it
was the idol's temple. Yea, I was with mine old Lord, when he came
to the King's Bench to you; and you said many stout words to him."

     Woodman.--"That I said, I said; and whereas you said, I was
angry, I take God to my record, I am not, but am zealous in the
truth, and speak out of the Spirit of God, with cheerfulness."

     Priest.--"The Spirit of God? hough, hough, hough! think you
that you have the Spirit of God?"

     Woodman.--"I believe surely that I have the Spirit of God, I
praise God there-for: and you be deceivers, mockers, and scorners
before God, and be the children of hell, all the sort of you, as
far as I can see."

     And therewith came in Dr. Story, pointing at me with his
finger, speaking to the bishop in Latin, saying at the length, "I
can say nothing to him, but he is a heretic. I have heard you talk
this hour and a half, and can hear no reasonableness in him."

     Woodman.--"Judge not, lest you be judged: for as you judge,
you shall be judged yourself."

     Story.--"What! be you a preaching? you shall preach at a
stake shortly with your fellows. My Lord, trouble yourself no more
with him."

     With these words, one brought word that the abbot of
Westminster was come to dine with the bishop, and many other
gentlemen and women. Then there was rushing away with speed to
meet him. Then said Dr. Story to my keeper, "Carry him to the
Marshalsea again, and let him keep close; and let nobody come to
speak with him." And so they departed.

     Then one of the priests began to flatter with me, and said,
"For God's sake remember yourself. God hath given you a good wit:
you have read the Scriptures well, and have borne them well in
memory. It were great pity you should do amiss."

     Woodman.--"What a flatterer be you, to say my wit is good,
and that I have read the Scriptures well; and but even now you
said I was a heretic and despised me. If I be a heretic, I can
have no good wit as you have confessed. But I think your own
conscience doth accuse you. God give you grace to repent, if it be
his will."

     Priest.--"I call it a good wit, because you are expert in all
questions."

     Woodman.--"You may call it a wicked wit, if it agree not with
God's word." Then one cried, "Away, away, here come strangers!" So
we departed, and I came again to the Marshalsea, with my keeper.

The third examination of Richard Woodman, (copied with his own
hand,).before Dr Langdale, parson of Buxsted, in Sussex, and
chaplain to my Lord Montague, and Master James Gage, at my Lord
Montague's house, beside St. Mary Overy's, in Southwark, the 
twelfth day of May.

     The twelfth day of May the marshal came to the Marshalsea,
and sent for me to speak with him. When I came before him, and had
done my duty, he asked my name, and what countryman I was. I
showed him both. Then he asked me, when I was abroad in the city.
To whom I answered, "If it shall please your Mastership, I was
abroad in the city on Monday was sevennight."

     Marshal.--"What made you abroad?"

     Woodman.--"The bishop of Chichester sent for me, to talk with
me at home, at his house beside St. Nicholas' Shambles."

     Marshal.--"Were you abroad no otherwise than so?"

     Woodman.--"No forsooth; I was never abroad since I was sent
hither, but then; for I have nothing to do abroad, unless they
send for me."

     Marshal.--"This is a marvellous matter. I promise you I was
not so rebuked these seven years, as I was for you within these
three days. It is reported that you were abroad in the city at
certain taverns, and spake seditious words both in the taverns and
streets, as you went."

     Woodman.--"Sir, the truth is, I was in never a house nor
tavern whiles I was abroad, but in the bishop's house, as my
keeper can, and will (I am sure) testify: nor did I ever talk with
any man in the streets as I came, but with my keeper, saving with
one man, indeed, of the parish of Framfield, in Sussex, where
Master James Gage dwelleth. His name is Robert Smith, being one of
my worst enemies; who stood in a wain as we came by, and was
unlading of cheese (methought) but a little way from the
Marshalsea. Indeed I bade him God speed, and asked him how he did:
and he said, Well, he thanked me. And he asked me, how I did: and
I said, Well, I praise God: and that was all the talk that we had.
And these words were spoken as I came by him. I promise you, sir,
I stood not still while I spake them, as my keeper can tell: and I
think these words were not seditious words, but might be spoken
well enough, (I think,) or else it were very strait."

     Marshal.--"Then is it to be thought, that that man reported
otherwise than it was. I am glad it is as you say. Well, make you
ready: for you must go forth straightway, where you shall be
examined of that and of other things, where you shall answer for
yourself. Go make haste, for I will tarry till you be ready."

     So I departed from him, and went to my prison-fellows, and
took my leave of them, desiring them to pray for me; for I thought
verily to come no more to them: for I supposed I should have gone
before the council, because the marshal said, he would tarry for
me himself. And especially because he said, it was reported that I
had spoken seditious words, it made me think it is possible that
there may be some false things imagined upon me, to bring me to my
end. I remember what Christ said, The servant is not above his
lord. Seeing the Jews brought false witness against Christ, I
thought they would do much more, or at the least do so to me, if
God would suffer them; which made me cast the worst. But I was,
and am sure, (I praise my Lord God,) that all the world is not
able to accuse me justly of any such thing. Which thing
considered, made me merry and joyful: and I was surely certified,
that they could do no more against me, than God would give them
leave. And so I bade my prison-fellows farewell, and went into the
porter's lodge to the marshal; and he delivered me to one of his
own men, and to one of my Lord Montague's men, and bade me go with
them: and they carried me to my Lord Montague's place in
Southwark, not far from St. Mary Overy's; and brought me into a
chamber in Lord Montague's house; and there was one Dr. Langdale,
chaplain to my Lord. My keepers said to the doctor, "This is the
man that we went for."

     Langdale.--"Is your name Woodman?"

     Woodman.--"Yea, forsooth, that is my name."

     Then he began with a great circumstance, and said, "I am
sorry for you, that you will not be ruled, but stand so much in
your own conceit, displeasing your father and others, judging that
all the realm doth evil, save a few that do as you do:" with many
such words, which be too long to rehearse, but I will declare the
substance of them.

     Langdale.--"What think you of them that died long agone --
your grandfathers, with their fathers before them? You judge them
to be damned, and all others that use the same that they did
throughout all Christendom, unless it be in Germany, and here in
England a few years, and in Denmark; and yet they are returned
again. Thus we are sure this is the truth; and I would you should
do well. Your father is an honest man, and one of my parish, and
hath wept to me divers times, because you would not be ruled; and
he loveth you well, and so doth all the country, both rich and
poor, if it were not for those evil opinions that you hold, with
many such-like tales of Robin Hood."

     Woodman.--"I pray you give me leave to speak a few words to
you."

     Langdale.--"Yes, say your mind."

     Woodman.--"You have told a great tale, and a long, as it were
against me, (as you think,) saying, I hold this and that; I judge
my father and my grandfather, and almost all the world, without it
be a few that be of our sect. But I judge no man. But the twelfth
of John declareth who it is that judgeth, and shall judge in the
last day. The father shall not bear the son's offences, nor the
son the father's offences: but that soul that sinneth shall die,
as saith the prophet. And again, We may not follow a multitude to
do evil, as saith the prophet; for the most go the wrong way. And
Christ saith in Luke xii., that his flock is a little flock. Here
be places enow to discharge me, although I do not as the most do.
But can any man say that I do not as I ought to do? Where be my
accusers?"

     Langdale.--"What! you be full of Scriptures methinks, and
call for your accusers, as though you were afraid to utter your
mind to me. But I would have you not be afraid to talk with me.
For I mean no more hurt to you, than I do to myself, I take God to
be my record."

     Woodman.--"I cannot tell: it is hard trusting of fair words.
When a man cannot trust his father nor brother, nor others that
have been his familiar friends, but they deceive him: a man may
lawfully follow the example of Christ towards them that he never
saw before, saying, Be as wise as serpents, and as innocent as
doves: Beware of men, for they go about to betray you. And it
maketh me to suspect you much, because you blame me for answering
with the Scriptures. It maketh me to doubt that you would take
vantage of me, if I should speak mine own words. Wherefore I will
take as good heed as I can, because I have been deceived already
by them I trusted most. Wherefore blame me not, though I answer
circumspectly. It shall not be said, by God's help, that I will
run wilfully into mine enemies' hands; and yet I praise God, my
life is not dear to myself, but it is dear with God: wherefore I
will do the uttermost that I can to keep it."

     Langdale.--"You be afraid where no fear is; for I was desired
of Master Sheriff and his brother, and of other of your friends,
to talk with you; and they told me, that you were desirous to talk
with me. And now ye make the matter as though you had nothing to
do with me, and as though you were sent to prison for nothing: for
you call for your accusers, as though there were no man to accuse
you. But if there were no man to accuse you, your own hand-writing
did accuse you enough, that you set upon the church-door, (if you
be remembered,) and other letters that you let fall abroad, some
at one place and some at another. Wherefore you need not to call
for your accusers. Your own hand will accuse you enough, I warrant
you; it is kept safe enough. I would not for two hundred pounds
there were so much against me."

     Woodman.--"I will not deny mine own hand, by God's help; for
it cannot be lightly counterfeited. I do not deny but I wrote a
letter to the priest and others of the parish, declaring to them
their folly and presumption to come into my house without my love
or leave, and fetch out my child, and use it at their pleasures;
which moved me to write my mind to them: and because I could not
tell how to convey it to them, I set it on the church-door. Which
letter my Lord of Chichester hath, for he showed it me when I was
before him: wherein is contained nothing but the very Scriptures,
to their reproach. Let it be laid before me when you or he will, I
will answer to it by the help of God, to all their shames that I
wrote it to. And as for any other letters, I wrote none, as you
said I did; neither had I wrote that, if they had done like honest
neighbours. Wherefore if they be offended with me for that, I will
answer them with Christ's words, in Matt. xviii., Woe unto
themselves, because they gave me the occasion.

     "And whereas you said I was desirous to speak with you; and
that Master Sheriff and his brother, and other of my friends,
willed me to talk with you; and that I fare now as though I had
nothing to do with you, and as though I were sent to prison for
nothing; the truth is, I know no more wherefore I am sent to
prison, than the least child in this town knoweth. And as for me,
I desired not Master Sheriff to speak with you; but indeed he
desired me that I would speak with you, and utter my faith to you.
For he supposed that I did not believe well, and he reported you
to be learned. But I refused to talk with you at the first; for I
remembered not that you were the parson at Buxted: wherefore I
said to him, I would not utter my faith to any but the bishop. I
said, He is mine ordinary: where-fore I appeal unto him. I am
commanded by St, Peter, to render account of my hope that I have
in God, to him that hath authority: wherefore I will talk with
none in that matter, but with him. Where-fore send me to him, if
you will; or else there shall no man know my faith, I tell you
plainly. These words then made the sheriff angry, and he went his
way. And when he was gone from me, I remembered that it was you,
that he would have me to talk with. And then I remembered that I
had made a promise to my father, and goodman Day of Uckfield, not
past a fortnight before I was taken, that whensoever you came into
the country, I would speak with you by God's help, because they
praised you so much, that ye were learned, and they would fain 
hear us talk.

     "So all these things called to remembrance, I desired my
keeper, which was the sheriff's man, to show his master, that I
would fain speak with him, for I had remembered things that were
not in my mind before, when I spake to him. So he went to his
master, and showed him the matter; and he came to me. And then I
told him my mind, and what promise I had made: and he said, he
would send for you on the morrow, as he did. And the messenger
brought word, you could not come; you preached before the queen,
he said. Whereupon the sheriff came up himself, and spake to the
bishop that he should come down, but he was sick. So when he came
home again, he sent me to the bishop, and I have talked with him
twice already; and I am sure he can find no fault in me, if he say
justly; and yet I know not wherefore I was sent to prison. For I
was not guilty of that which was laid to my charge, that I had
baptized children, the which I never did, as God knoweth:
wherefore I have wrong to be thus handled."

     Dr. Langdale.--"Indeed it hath been reported, that you have
christened children; and that you christened your own child. But
since, I heard say, you would not have the child christened; which
is a damnable way, if you deny baptism. And they said your child
was not christened in a fortnight or three weeks after it was
born, and the chiefest of the parish were fain to fetch it out of
your house against your will. Wherefore you wrote railing words
against the priest and them for their good-will; the which
declareth that you allow not baptizing of children. And if the
child had died, it had been damned, because it was not christened;
and you should have been damned, because you were the let
thereof."

     Woodman.--"What abominable lies have you told! Be you not
ashamed to speak such words as you have done? First you say, I
christened mine own child; and by and by you said, I denied
baptizing of children, and that my child was a fortnight or three 
weeks old ere it was baptized. What abominable lies be these! I
neither baptized my child myself, neither held against the
baptizing of it, but did most gladly allow it; for it was baptized
as soon as it was born, and I was glad thereof. Therefore you you
be to blame to report so of me."

     Langdale.--"I pray you, who baptized it? some unthrift of
your providing?"

     Woodman.--"Nay surely, the midwife baptized it."

     Langdale.--"But it was your mind, that it should be so."

     Woodman.--"Nay sure, I was not nigh home by almost twenty
miles, nor heard that my wife was brought to bed four days after
the child was christened. For it was not like to live; and
therefore the midwife baptized it."

     Langdale.--"Would you have had it to church to have been
christened, if it had not been christened?"

     Woodman.--"That is no matter, what I would have done. I am
sure you cannot deny but it is sufficiently done, if the midwife
do it; and I hold not against the doing of it, neither did I it
myself, as you said I did."

     Langdale.--"Wherefore were you displeased with them that
fetched it to church?"

     Woodman.--"First tell me whether the child were not truly
baptized by the midwife?"

     Langdale.--"Yes, it was truly baptized, if she baptized it in
the name of the Father, and of the Son, and of the Holy Ghost."

     Woodman.--"Yes, that I am sure she did; and you grant that
was sufficient. And the cause that I blamed them for, was because
they did more to it than need was, by your own saying. Yea, they
fetched it out of my house without my leave: the which was not
well done."

     Langdale.--"They had it to church, to confirm that was done."

     Woodman.--"Yea, but that was more than needs. But God forgive
them, if it be his will. But let that matter pass. But I would you
should not say, that I hold against baptizing of children: for I
do not, I take God to record; but do allow it to be most
necessary, if it be truly used. But methought you spake words even
now, that were uncomely to be spoken: if a child die, and be not
baptized, it is damned. How think you? be all damned that receive
not the outward sign of baptism?"

     Langdale.--"Yea, that they be."

     Woodman.--"How prove you that?"

     Langdale.--"Go, saith Christ, and baptize in the name of the
Father, and of the Son, and of the Holy Ghost: and he that
believeth, and is baptized, shall be saved; and he that believeth
not shall be damned. These be the words of Christ, which are my
warrant."

     Woodman.--"Then by your saying, baptism bringeth faith, and
all that be baptized in the water shall be saved, shall they? how
say you?"

     Langdale.--"Yea, that they shall: if they die before they
come to discretion, they shall be saved, every one of them: and
all that be not baptized, shall be damned, every one of them."

     Then my spirit was moved with him to reprove him sharply,
because I had manifest scriptures fresh in my mind against his
saying. Then said I, "O Lord God! how dare you speak such
blasphemy against God and his word, as you do? How dare you for
your life take upon you to preach, and teach the people, and
understand not what you say? For I protest before God, you
understand not the Scriptures, but as far as natural reason can
comprehend. For if you did, you would be ashamed to speak as you
do."

     Langdale.--"Wherein have I spoken amiss? Take heed, you have
a toy in your head will make you despair. I dare say you cannot
tell what you say. Wherefore reprove you me as you do?"

     Woodman.--"Because you blaspheme God: and as for despairing,
take heed to yourself, for I cannot see but you be out of your wit
already; and as for me, I praise God, I can tell what I say, and
what you have said: the which shall turn to your shame, if you
will talk the Scriptures with me."

     So when he perceived that I spake earnestly, and challenged
him to talk by the word, his colour began to change, and his flesh
began to tremble and quake. And I said, "Prove your sayings true,
if you can: for I will prove them false, by God's help. You said,
'All children or others, that be not baptized with water, shall be
damned.' I dare not say so for all, the good in the world. And you
brought in the saying of Christ for your warrant. In Mark xvi. it
is written, Whoso believeth, and is baptized, shall be saved;
which words be very true: and who-so believeth not shall be
damned; which words be very true also. He saith, He that believeth
not shall be damned. Yea, St. John saith, He that believeth not is
condemned already, because he believeth not. But neither of these
two scriptures, nor any other scripture in all the New Testament,
saith that he that is not baptized shall be damned, or is damned
already. But if he believe not he shall be damned, and is damned
already, as is aforesaid."

     Then he would have interrupted me, and would have laid to my
charge, that I was an Anabaptist. But I would give him no place to
speak, but said, "Let me make an end, and then say what you can.
You shall have as much to do, by God's help, with this matter, as
ever you had to answer thing in your life. You know, (I am sure,)
it is no manners to pluck a tale out of a man's mouth; nor is it
the order of reasoning, as you know that, better than I can tell
you." Then Dr. Langdale bade me say on.

     Woodman.--"My saying was, that they that believe not, shall
be damned, and be damned already. But I dare not say for all the
goods under heaven, that all they that receive no material baptism
by the water shall be damned, as you have said: yet I would you
should not gather of these words, that I deny baptism, as you were
about to lay to my charge, ere ever I had half told out my tale.
But I would not have you, nor any man, so rash in judgment to
condemn the thing that they are not able to prove by the word, and
to make it seem to the simple, that the outward washing of the
water were the cause of faith."

     Langdale.--"Why, is it not so? will you deny it? How say you?
will you deny it? I say, the child hath no faith before it is
baptized; and therefore the baptizing bringeth the faith. How say
you to it? make me a plain answer to this question."

     Woodman.--"Now I perceive you go about nothing else, but to
take vantage of my words: but, by God's help, I will answer you
so, that you shall well see your sayings untrue. And yet I will
not speak mine own words, but the words of the Holy Ghost, out of
the mouth of the prophets and apostles: and then ask them whether
they will deny it. You said, that faith cometh by baptism, had by
the use of material water. I must be so bold to ask you, whether
Jacob was baptized, before he had faith. St. Paul saith in Romans
ix., Ere ever the children were born, ere ever they had done
either good or bad, that the purpose of God, whichis by election,
might stand, not by the reason of works, but by the grace of the 
caller, the elder shall serve the younger: Jacob have I loved, and
Esau have I hated. How think you, Had this child faith or ever he
were born, or no? answer to this, if you can!"

     Langdale.--"What? you speak of the old law. Jacob was not
christened, but circumcised. I speak of baptism, and you are gone
from baptizing, to the time of circumcision: answer me to the
baptizing. And methinks, by your talk, you deny original sin, and
free-will, by the words that you brought in of St. Paul: for if
children can be saved without baptism, then it must needs follow,
that children have no original sin, the which is put away in the
baptizing. But I think you know not what original sin is, nor
free-will neither, methinks, by your talk."

     Woodman.--"Yes, I praise God, I think I can tell them all
better than you can; methinks even by your words. First, I pray
you, what free-will hath man to do good of himself? Tell me this
first, and then I will answer to all your other questions that you
have objected against me."

     Langdale.--"I say, that all men have as much free-will now,
as Adam had before his fall."

     Woodman.--"I pray you how prove you that?"

     Langdale.--"Thus I prove it, that as sin entered into the
world, and by the means of one that sinned, all men became
sinners, the which was by Adam: so by the obedience of one man,
righteousness came upon all men that had sinned, and set them as
free as they were before their fall; the which was by Jesus
Christ."

     Woodman.--"O Lord! what an overthrow have you given yourself
here in original sin, and yet cannot see it! for in proving that
we have free-will, you have denied quite original sin. For here
you have declared that we be set as free by the death of Christ,
as Adam was before his fall, and I am sure that Adam had no
original sin before his fall. If we be as free now as he was then,
I marvel wherefore Paul complained thrice to God, to take away the
sting of it, God making him answer, and saying, My grace is
sufficient for thee. These words, with divers others, prove
original sin in us; but not that it shall hurt God's elect people,
but that his grace is sufficient for all his. But you say in one
place, it is not without baptism; and in another place, you put it
away quite, by the death of Christ; and in very deed you have
spoken truer in the matter than you are aware of. For all that
believe in Christ are baptized in the blood of Christ that he shed
on the cross, and in the water that he sweat for pain, and putting
away of our sins at his death. And yet I say with David, in Psalm
li., In sin was I born, and in sin hath my mother conceived me:
but in no such sin that shall be imputed, because I am born of God
by faith, as St. John saith. Therefore I am blessed, as saith the
prophet, because the Lord imputeth not my sin, and not because I
have no sin; but because God hath not imputed my sins. Not of our
own deserving, but of his free mercy he hath saved us.

     "Where is now your free-will become, that you speak of? If we
have free-will, then our salvation cometh of our own selves, and
not of God; the which is a great blasphemy against God and his
word. For St. James saith, Every good gift and every perfect gift
cometh from above, from the Father of light, with whom is no
variableness, neither is he changed into darkness. Of his own will
he begat us. For the wind bloweth where it listeth, and we hear
the sound thereof, as saith St. John; but we cannot tell from
whence it cometh, neither whither it goeth: even so is it with
every one that is born of God. For St. Paul saith, It is God that
worketh in us the will, and also the deed, even of good will.
Seeing then that every good and perfect gift cometh from above,
and lighteth upon whom it pleaseth God, and that he worketh in us
both the will and the deed; methinks all the rest of our own will
is little worth, or nought at all, unless it be wickedness. So
methinks here be places enow, to prove that a man hath no free-
will to do good of himself; with a hundred places more that I
could recite, if time did serve. And as for original sin, I think
I have declared my mind therein, how it remaineth in man; which
you cannot deny, unless you deny the word of God. Now, if you will
suffer me, I will prove my saying of Jacob and Esau, that I
brought in to prove that faith was before baptism, and you refused
it, because (you said) Jacob was not baptized. If you will give me
leave, you shall see what I can say therein: for me-thinks you
think my talk long." This I said, be-cause I saw he was sore
offended at my sayings.

     Langdale.--"Say what you can; for it availeth me to say
nothing to you. For I was desired to send for you, to teach you,
and there will no words of mine take place in you; but you go
about to reprove me. Say what you will, for me."

     Woodman.--"I take not upon me to teach you, but to answer to
such things as you lay to my charge; and I speak not mine own
mind, but the mind of the Holy Ghost, written by the prophets and
apostles. Will you give me leave to answer briefly in that matter,
that you may report to others what I hold?" And he said he was
contented. But I think it was for nothing but to have caught
vantage of my words.

     Woodman.--"First, if you be remembered, you said that if my
child had died without baptism, if I had been the cause that it
had not been baptized, the child should have been damned, and I
too. How say you?"

     Langdale.--"Yea, that you should."

     Woodman.--"That is most untrue; for the prophet saith, The
father shall not bear the child's offences, nor the child the
father's offences: but the soul that sinneth shall die. What could
the child have done withal, if it had died without baptism? the
child could not do withal. How say you unto this? And I am sure,
that which I brought in, in the old law, to prove that faith is
before baptism, is not disagreeable unto the word: for
circumcision was a figure of baptism. And that I may bring to
prove baptism by, as well as St. Peter did; for he brought in
Noah's flood, which was a long time before Jacob and Esau, to
prove baptism, saying, While the ark was a preparing, wherein few
(that is to say, eight souls) were saved by water; like as baptism
also now saveth us, not in putting away of the filth of the flesh,
but that there is a good conscience consenting to God. Here Peter
proveth, that water had not saved Noah and the other seven, no
more than it saved all the rest, if it had not been for their
faith, which faith now saveth us; not in putting away of the
filthy soil of the flesh, by the washing of the water, but by a
good conscience consenting unto God. But you said, If they be
baptized with the water, if they die before they come to years of
discretion, they be all saved; the which St. Peter is clean
against, unless you grant that children have faith before they be
baptized. Now I ask you, what consent of conscience the children
have, being infants? For you say they believe not before they be
baptized: ergo, then, they consent not to be baptized, because
they believe not. And by this it followeth, that none shall be
saved, although they be baptized. I would fain see how you can
answer this."

     Langdale.--"You are the most perverse man that ever I knew.
You wot not what you say. The children are baptized in their
godfathers' and godmothers' faith, and that is the good conscience
that St. Peter speaketh of; and the christening is the keeping of
the law, that St. Paul speaketh of, saying, Neither is
circumcision any thing worth, nor uncircumcision any thing worth,
but keeping of the law is altogether. Like as the circumcision was
the keeping of the old law, so is baptism the keeping of the new
law."

     Woodman.--"Ah! methought if you would talk with me, you
should be fain to bring in the old law to maintain your sayings
by; for all that you refused it, when I brought it in. But yet it
serveth not for your purpose, so much as you think for. For here
you have confessed, that neither circumcision availeth, nor
uncircumcision, the which you yourself have coupled with baptism,
proving that none of them both prevaileth, but keeping of the law
is altogether; the which law is kept (you say) by the outward
signs: the which is nothing so; for Abraham believed God, and that
was counted to him for righteousness; and this was before he was
circumcised. So the children believe before they be either
circumcised or baptized, according to my first saying of Jacob and
Esau, Jacob I loved, but Esau I hated. These words declare that
Jacob had faith in his mother's womb; also John Baptist was
sanctified in his mother's womb, and therefore it was counted to
them for righteousness. And I am sure, if they had died before
they had either received circumcision or baptism as concerning the
outward deed, they should have been saved; for God's gifts and
callings are such, that he cannot repent him of them. But, by your
saying, he doth both repent and change; for you say, keeping of
the outward law is altogether. But a bad excuse is as good as none
at all. And whereas you said the children be baptized in their
godfathers' and godmothers' faith, they being all unbelievers, in
what faith is that child baptized then? In none at all, by your
own saying." Which words made him stamp and stare.

     Langdale.--"What! then you would count that there were very
few believers, if there be not one of three that believeth. You
enter into judgment against the people. Belike you think there be
none that believe well, unless they be of your mind. Indeed, then
Christ's flock were a very little flock."

     Woodman.--"Indeed these be Christ's words in Luke xii., the
which we may see to be very true. Yea, you said, if there were not
one amongst three, that were very few. But there is not one
amongst three hundred, for any thing that I can see: for if there
were, there would not be so many that would seek their neighbours'
goods and lives as there be."

     Langdale.--"Is the flock of Christ such a little flock as you
speak of? You may call it a great flock. How many be there of
them, can you tell me?"

     Woodman.--"A pretty question, I promise you, it is that you
ask me: as though I did make myself equal with God. No, no, you
shall catch no such vantage of my words, nor do I know how many
there be: but I will tell you as nigh as I can; for therefore you
look, I am sure, that I should enter into judgment."

     Langdale.--"Yea, I pray you tell me as much as you can,
seeing you be so cunning."

     Woodman.--"You shall see my judgment in it by and by. First
the prophet saith, Follow not a multitude to do evil, for the most
go the wrong way. For the most go the wrong way: there is one
point to know them. Then Christ saith in Matthew vii., Broad is
the way, and wide is the gate, that leadeth unto destruction, and
many there be that go in thereat: and strait is the gate, and
narrow is the way, that leadeth unto life, and few there be that
find it. And in Luke xii. it is written, (which words were spoken
of Christ,) Come, you little flock, it is my Father's will to give
you a kingdom. The third point is this: in Mark ii. and Matthew
iii., You, saith Christ, shall know the tree by the fruits. A good
tree bringeth forth good fruits, and a bad tree bringeth forth bad
fruits: so by fruits I know them; for every tree that bringeth not
forth good fruits, must be hewn down, and cast into the fire,
(into hell I think Christ meant,) and your fruits declare that you
be one of them. Thus have I proved four ways, that the people that
shall be saved is but a small company in comparison of the rest.
But if that be not enough for the proof thereof, I have twenty
ways more to prove it by, and you were never the nearer of your
purpose."

     Langdale.--"What a naughty man are you! you would make the
patientest man in the world angry with you. I think your talk is
nothing but pride and vain-glory, with frumps, and mocks, and
despising and judging of men. It was time such a fellow were taken
indeed. Such a one is enough to trouble a whole country. I think
he is blest of God that took you; for you are not meet to be in a
commonwealth." With divers other such-like words that I cannot
recite, they came out so thick, with stamping, and staring, and
chafing, as though he had been out of his wit.

     I held my peace until he had made an end of his tormentor's
talk, and then I spake: "Wherein have I said amiss? or have I not
answered you unto every question that you have demanded of me?
What fault can you find in one word that I have said? I dare say
you can find none. I marvel why you take on thus against me,
having no cause so to do."

     Langdale.--"No, no, you have not answered me to original sin;
you deny original sin."

     With these words came in at the door Master James Gage; and I
think he stood at the door a good while before he came in, and
that Dr. Lang-dale saw him; for his face was to the door-ward, and
my face was from it.

     Gage.--"Ah, Woodman! methinks Master Doctor and you cannot
agree."

     Woodman.--"Yes, sir, methinks we agree very well."

     Langdale.--"Without doubt, sir, he is the naughtiest man that
ever I talked with in all my life; for he will have his own way in
all things."

     Gage.--"Woodman, leave that pride. Do not trust so much to
your own wit. Hearken to this man; this is a learned man, I tell
you. He is known to be learned; for else he should not be allowed
to preach before the queen's Majesty: and I dare say, he will tell
thee nothing, nor will thee to do any thing, but that he will do
himself; and I dare say, he will not go to the devil to bring thee
thither. How say you, Master Doctor? Thou mightest think us mad,
if we would hurt ourselves to hurt thee. No, I promise thee, my
brother, neither I, nor any gentleman in the country, I think of
my conscience, but would thou shouldest do as well as their own
bodies and souls, as a great many of them have said to thy face,
whilst thou wast at my brother's, and which thou canst not deny."

     Woodman.--"Sir, I can say none otherwise but I was gently
entreated at your brother's, both with meat and. drink and gentle
words, both of you and him, and divers other gentlemen; and I am
sure neither you nor they can say, that you found me unreasonable
at any time. For I said, I was contented to learn of them that
were able to teach me; and so I am, as God knoweth. And here,
Master Doctor (I think) can say no otherwise; for I dare say he
can find no fault in the talk that we have had."

     Langdale.--"No marry? I can find nothing else in you. I
promise you, Master Gage, if you had been here, you would have
said so yourself. He took me up indeed, and said, he marvelled how
I durst preach. For he said, I understood not the Scripture, but
as far as natural reason comprehended: as though he understood
all, and I nothing." With divers other such-like words he made a
great complaint to him on me, and said to Master James Gage, "He
would make you believe, that I could find no fault in him. Yes, I
wis: he denieth original sin; meaning thereby that he is without
sin."

     Gage.--"Yea; doth he so? by St. Mary that is a great matter.
Woodman! leave that pride. That pride will come to naught. Can ye
live without sin?"

     Woodman.--"Sir, now I perceive he will soon lie on me behind
my back, when he will not stick to lie before my face. He saith, I
denied original sin; and it was he himself, as I will let you be
judge in the matter. For as he went about to prove, that man hath
free-will, he said, we were set as free by the death of Christ, as
Adam was before his fall: which words prove plainly, that we have
no original sin. And I took him withal, and said, Had Adam
original sin before his fall? And then he could not tell what to
say, but cavilled with words, and said he meant not so; and
therefore I marvel he is not ashamed to make such lies to my
face." These words made them both astonied.

     Gage.--"Master Doctor, he said even now, you could find no
fault in all his talk. I will bid you ask him a question, and I
will warrant you, you shall find fault enough. I pray you ask him,
how he believeth in the sacrament of the altar. I think he will
make but a bad account thereof."

     Woodman.--"Yes, I will make account good enough of that, by
God's help.

     Langdale.--"Well, how say you to the sacrament of the altar?"

     Woodman.--"I say, I know no such sacrament, unless Christ be
the altar that you mean."

     Gage.--"Lo, I told you, you should soon find fault in him, if
you came to that point with him. You should have begun with that
first, and never have talked with him about other things. What!
know you not the sacrament of the altar?"

     Woodman.--"No, sure; I know no such, unless Christ be the
altar that you mean; for Christ is the altar of all goodness. And
if you mean Christ to be the altar of the sacrament you speak of,
you shall soon hear my mind and belief therein."

     Langdale.--"Well, we mean Christ to be the altar. Say your
mind, and go briefly to work; for I think it almost dinner-time."

     Gage.--"I pray you go roundly to work, that you may make an
end before dinner."

     Woodman.--"Yes, you shall soon hear my mind therein, by God's
help. I do believe, that whensoever I come to receive the
sacrament of the body and blood of Jesus Christ, being truly
ministered according to Christ's institution, I believing that
Christ was born of the Virgin Mary, and that he was crucified on
the cross, and shed his blood for the remission of my sins, and so
take and eat the sacrament of bread and wine in that remembrance;
that then I do receive wholly Christ, God and man, mystically by
faith. This is my belief of the sacrament, the which no man is
able to disprove."

     Gage.--"By St. Mary, I can find no fault in this. How say
you, Master Doctor?"

     Langdale.--"Sir, you see not so much in it as I do: for he
goeth craftily to work, I tell you, as I have heard. For though he
hath granted that the faithful receiver receiveth the body of
Christ, God and man, yet he hath not granted that it is the body
of Christ before it be received, as you shall see by and by, I
warrant you, by his own words. How say you? Is it the body of
Christ as soon as the words be spoken by the priest, or not? for
these words will try him more than all the rest."

     Woodman.--"Doth the word say that it is his body before it is
received? if it do, I will say so too."

     Gage.--"Why, then we shall agree well enough if you will be
tried by the word."

     Woodman.--"Yes forsooth, that I will; God forbid else."

     Gage.--"Why, the word saith, it is his body before it is
eaten."

     Woodman.--"Those words would I fain hear; but I am sure they 
be not in the Bible."

     Langdale.--"No! that you shall shall see by and by, Master
Gage," quoth he, and turned to Luke xxii., and there he read,
"When supper was done, Christ took bread, gave thanks, and brake
it, and gave to his disciples, and said, Take, eat, this is my
body." Then they spake both at once, "Here he saith, it is his
body."

     Woodman.--"Master Gage, I do not deny but he called it his
body; but not before eating, as I said before: wherefore I pray
you mark the words. Christ said, Take, eat: I pray you, sir, mark
these words that he said, Take and eat; and then he said, it was
his body. So you see, eating goeth before: for he said, Eat, this
is my body. So according to the very word, I do believe it is his
body." Which words made them both astonied.

     Langdale.--"Why then, by your saying, Judas ate not the body
of Christ. How say you? did he not?"

     Woodman.--"Nay, I ask you. Did he?"

     Langdale.--"I ask you."

     Woodman.--"And I ask you."

     Langdale.--"And I ask you."

     Woodman.--"Marry, I ask you. And I bid you answer, if you
dare, for your life. For whatsoever you answer, unless you say as
I have said, you will damn your own soul. For Master Gage, I
protest before God, I would you should do as well as mine own soul
and body; and it lamenteth my heart to see how you be deceived
with them: they be deceivers all the sort of them. He cannot
answer to this, but either he must prove Judas to be saved, or
else he must prove that it is no body before it be received in
faith, as you shall well perceive, by God's help, if he dare
answer the question."

     Gage.--"Yes, I dare say he dareth. What! you need not to
threaten him so."

     Woodman.--"Then let him answer, if he can." Then he said, he
knew what I would say to him; therefore he was much in doubt to
answer the ques-tion.

     Langdale.--"Master Gage, I will tell you in your ear what
words he will answer me, or ever I speak to him."

     Then he told Master Gage a tale in his ear, and said, "I have
told Master Gage what you will say."

     Gage.--"Yea, and I will tell the truth for both parties."

     Woodman.  -- "Well, how say you? did Judas eat the body of
Christ, or not?"

     Langdale.--"Yea, I say Judas did eat the body of Christ."

     Woodman.--"Then it must needs follow, that Judas hath
everlasting life; for Christ saith in John vi., Whoso eateth my
flesh, and drinketh my blood, hath eternal life, and I will raise
him up at the last day. If Judas did eat Christ's body, I am sure
you cannot deny but that he did both eat his flesh, and drink his
blood, and then is Judas saved, by Christ's own words. Therefore
now you are compelled to say that it was not Christ's body, or
else that Judas is saved."

     Gage.--"Surely these be the very words that Master Doctor
told me in mine ear, that you would say to him."

     Woodman.--"Well, let us see how well he can avoid this
argument."

     Langdale.--"Judas is damned, and yet he ate the body of
Christ: but he ate it unworthily; and therefore he is damned."

     Woodman.--"Where find you that Judas did eat the body of
Christ unworthily?"

     Langdale.--"They be St. Paul's words, 1 Cor. xi."

     Woodman.--"Master Gage, I desire you for God's sake mark my
words well, what I say. If St. Paul speak any such words there, or
in any other place; if there be any such words written in all the
whole Bible, that ever any man ate the body of Christ unworthily,
then say, that I am the falsest man that ever you heard speak with
tongue. But indeed, these be the words of St. Paul, Whoso eateth
of this bread and drinketh of this cup unwor-hily, eateth and
drinketh his own damnation, because he maketh no difference of the
Lord's body; that is, because he presumeth to eat the sacrament of
the Lord's body without faith, making no difference betwixt the
sacrament, and other bread and drink. And that is St. Paul's
meaning; and not that any man doth or can eat the body of Christ
unworthily. For whosoever eateth the body of Christ, hath
everlasting life, as is afore said in John vi." With these words
one came for them to dinner in all haste.

     Gage.--"I am sorry, I would fain hear more of this talk; but
we shall have another day well enough."

     Langdale.--"Nay, Master Gage, I will never talk with him
more; for he is the unreasonablest man that ever I talked with in
all my life."

     Then Master Gage put off his cap, and desired him that he
would not refuse to talk with me, and that it might not be
grievous to him. For he said, "We will seek all the means possible
to make him an honest man, and to keep him from burning, if we
could: for if my brother and I had not been, he had been burned
ere this time." Then there was great courtesy betwixt them.

     Langdale.--"Sir, for your sake, and for my master your
brother's sake, and for his father's sake, and other of his
friends' sakes, that have spoken to me many times with weeping
tears, I will do the best to him that I can; but for no love nor
favour that I bear to him, I tell you truth."

     Gage.--"Woodman, you hear what Master Doctor saith. When will
you come again?"

     Woodman.--"Even when you will send for me; for I am a
prisoner, and cannot come when I would. Or if I should desire to
come, it should cost me money, and I have none to give. But, if
you send for me, it shall cost me none."

     Gage.--"Well, I will send for you on Friday or Saturday, at
the furthest; for to-morrow I must ride forth of town, and I would
fain hear your talk."

     Woodman.--"Sir, I would be very glad you should hear our talk
alway; and I trust in God you shall hear me say nothing, but the
word of God shall be my warrant."

     So Master Gage took his leave, and went his way to his
lodging, which was right in my way as I went unto prison-ward
again. And when he came with.. out my Lord Montague's gates, there
we met one Hood of Bursted, a smith. Then said Master Gage,
"Woodman, I had forgot one thing, that Hood hath brought me in
remembrance of as soon as I saw him; for he heard when the tale
was told me;" so he added, "Hood, did not you hear when Smith of
Framfield told me, that he saw Woodman abroad in the city, at
liberty?"

     Hood.--"Yea, forsooth, that I did."

     Gage.--"Yea, surely, and I was very glad; for I had well
hoped you had been conformable. But I heard otherwise afterward
again, that you had leave of the keeper to go abroad and speak
openly in the streets, as you went up and down."

     Woodman.--"Indeed so the marshal told me to-day. But indeed I
was never abroad since I came to prison, but when I was sent for,
and indeed the same time I was abroad with my keeper, coming from
the bishop. And as I was coming, even not far from the Marshalsea,
I saw goodman Smith stand in a wain, unlading of cheese, and I
asked him how he did, even as I went by, and never staid for the
matter, and thereupon it did rise." So I departed from them, with
my keeper, to the Marshalsea again, where I now am merry, I praise
God there-for, as a sheep appointed to be slain.

The fourth examination of Richard Woodman, had before the bishop
of Winchester, the bishop of Rochester, and a certain doctor, with
divers other priests and gentlemen, the twenty-fifth day of May.

     I was fetched from the Marshalsea to the said bishops and
priests, sitting in St. George's church in Southwark, by one of
the marshal's men and one of the sheriff's men. When I came before
them, and had done my duty to them as nigh as I could, then said
the bishop of Winchester, "What is your name?"

     Woodman.--"My name is Richard Woodman, forsooth."

     Winchester.--"Ah Woodman! you were taken and apprehended for
heresy about three years agone, and were sent to prison in the
King's Bench, and there remained a long time. Mine old Lord of
Chichester, being a learned famous man, well known in this realm
of England, and almost throughout all Christendom, I think, came
to prison to you; and there, and at other places, called you
before him divers times, travailing and persuading with you many
times (because he was your ordinary) to pluck you from your
heresies that you held; but he could by no means advertise you.
Whereupon you were delivered to the commissioners; and they could
do no good with you neither. Then they sent you unto my Lord of
London. My Lord of London calling you before him divers times,
labour was made unto him of your friends, that you might be
released, my Lord having a good hope in you, that you would become
an honest man, because he had heard so of you in times past, yea,
and you yourself promising him, that you would go home and recant
your heresies that you held, delivered you; sending also a letter
of your recantation to the commissary, that he should see it done.
But as soon as you were out of his hands, you were as bad as ever
you were, and would never fulfil your promise, but have hid
yourself in the woods, bushes, dens, and caves; and thus have you
continued ever since, till it was now of late. Then the sheriff of
that shire, (being a worshipful man,) hearing thereof, sent
certain of his men, and took you in a wood, and so carried you to
his house. I cannot tell his name. What is your sheriff's name?"

     Woodman.--"Forsooth, his name is Sir Edward Gage."

     Winchester.--"Well, you were apprehended for heresy; and
being at Master Gage's three weeks or more, ye were gently
entreated there; he and other gentlemen persuading with you divers
times, little prevailed. Then you appealed to the bishop of
Chichester that now is. The sheriff; like a worshipful man, sent
you to him, and he hath travailed with you, and others also, and
can do no good with you; whereupon we have sent for you."

     Then I spake to him; for I thought he would be long before he
would make an end. I thought he was a year in telling of those
lies that he had told there against me already. Yea, I kept
silence from good words, but it was great pain and grief unto me,
as David said. At length the fire was so kindled within my heart,
that I could not choose but speak with my tongue; for I feared
lest any of the company should have departed or ever I had
answered to his lies, and so the gospel to have been slandered by
my long silence-keeping. So I spake, I praise God there-for, and
said, "My Lord, I pray you let me now answer for myself, for it is
time."

     Winchester.--"I permit you to answer to these things that I
have said."

     Woodman.--"I thank God there-for. And I think myself happy
(as Paul said, when he was brought before King Agrippa) that I may
this day answer for myself. My Lord! I promise you there is never
a word of your sayings true, that you have alleged against me."

     Winchester.--"I cannot tell, but thus it is reported of you.
As for me, I never did see you before this day; but I am sure it
is not all lies that I have said, as you report."

     Woodman.--"Yes, my Lord, there is never a true word of that
you have said. And further, whereas you said you never saw me
before this day, you have both heard me, and seen me, I dare say,
before this day."

     Winchester.--"I think I heard you indeed on Sunday, where you
played the malapert fellow; but I cannot tell that I saw you. But
I pray you, were you not taken in the woods by the sheriff's men?"

     Woodman.--"No sure, I was taken beside my house, I being in
my house when they came: wherefore that is not true."

     Winchester.--"Were not you at the sheriff's three weeks?"

     Woodman.--"Yes, that I was, a month just, and was gently
entreated of him, I can say no otherwise; for I had meat and drink
enough, and fair words."

     Winchester.--"Ah! I am well apaid; it is not all lies then,
as it chanced. For I spake but of three weeks, and you confess a
month yourself."

     Woodman.--"Yet your tale is never the truer for that. For you
said, I was there three weeks for heresy, the which is not so. For
I was not ap-prehended for heresy at the first, neither did mine
old Lord of Chichester travail with me to pull me from heresy, as
you said; for I held none then, neither do I now, as God knoweth;
neither was I sent to the commissioners, nor to the bishop of Lon-
don, for heresy; neither was I delivered to him for any such
thing, nor promised him to recant, as you said I did. Wherefore I
marvel you be not ashamed to tell so many lies, being a bishop,
that should be an ensample to others."

     Winchester.--"Lo, what an arrogant heretic this same is! He
will deny God; for he that denieth his own hand, denieth God."

     Woodman.--"My Lord, judge not lest you be judged yourself.
For as you have judged me, you shall be judged; if you repent not.
And if I have set my hand to any recantation, let it be seen to my
shame, before this audience; for I will never deny mine own hand,
by God's help."

     Winchester.--"It is not here now, but I think it will be had
well enough; but if it cannot be found, by whom will you be
tried?"

     Woodman.--"Even by my Lord of London; for he dealt like a
good man with me in that matter that I was sent to prison for. For
it was upon the breach of a statute, as Master Sheriff here can
tell; for he was sheriff then, as he is now, and can tell how I
was tossed up and down from sessions to sessions. And because I
would not consent that I had offended therein, they sent me to
prison again. Then my Lord of Chichester, being mine ordinary, and
I being his tenant, came to me, to persuade with me that I should
have consented to them, and to find myself in fault, where I was
in none. To the which I would not agree, but I desired him that he
would see me released of my wrong; but he said he could not, but
willed me or my friends to speak to the commissioners for me,
because it was a temporal matter. And when I came before them,
they sent me to my Lord of London; and my Lord of London was
certified by the hands of almost thirty men, both esquires,
gentlemen, and yeomen, the chiefest in all the country where I
dwelt, that I had not offended in the matter that I was sent to
prison for. Whereupon he delivered me, not willing me to recant
heresies, for I held none, (as God knoweth,) neither do I now; nor
do I know wherefore I was sent to prison, no more than any man
here knoweth; for I was taken away from my work."

     Winchester.--"No? wherefore appealed you then to my Lord of
Chichester, if it were not for heresy?"

     Woodman.--"Because there was laid to my charge that I had
baptized children, and married folks; the which I never did, for I
was no where minister. Wherefore I appealed to mine ordinary, to
purge myself thereof; as I have. Wherefore, if any man have any
thing against me, let him speak; for I came not hither to accuse
myself, neither will I."

     Winchester.--"Master Sheriff, can you tell upon what breach
of the statute he was sent to prison first?"

     The sherif.--"Yea, forsooth, my Lord; that I can."

     Woodman.--"My Lord, if you will give me leave, I will show
you the whole matter."

     Winchester.--"Nay, Master Sheriff, I pray you tell the
matter, seeing you know it."

     The sheriff.--"My Lord, it was for speaking to a curate in
the pulpit, as I remember."

     Winchester.--"Ah, like enough, that he would not stick to
reprove a curate: for did you not see how he fashioned himself to
speak to me in the pulpit on Sunday? He played the malapert fellow
with me; and therefore it was no great marvel though he played
that part with another."

     Woodman.--"Why, you will not blame me for that, I am sure:
for we spake for no other cause, but to purge ourselves of those
heresies that you laid to our charge. For these were your words:
'Good people! these men that be brought before us, being here,
deny Christ to be God, and the Holy Ghost to be God,' (pointing to
us with your left hand,) the which might seem to the whole
audience, that you meant us all. Wherefore, to clear our-selves
thereof, we spake and said, we held no such thing. And you said,
you would cut out our tongues. But I am sure you have no such
law."

     Winchester.--"Yes, that we have, if you blaspheme; and as it
chanced, I found such amongst you."

     Woodman.--"Indeed, after we spake, you declared who they
were, but not before; for you spake generally. Wherefore we
blasphemed not, but purged ourselves."

     Winchester.--"But I pray you, how can you purge yourself for
speaking to the curate, that it is not heresy?"

     Woodman.--"Forsooth these be the words of the statute:
'Whosoever doth interrupt any preacher or preachers, lawfully
authorized by the queen's Majesty, or by any other lawful
ordinary, that all such shall suffer three months' imprisonment,
and furthermore be brought to the quarter-sessions, there (being
sorry for the same) to be released, upon his good abearing one
whole year.' But I had not so offended, as it was well proved: for
he that I spake to, was not lawfully authorized, nor had put away
his wife. Wherefore it was not lawful for him to preach, by your
own law; and therefore I brake not the statute, though I spake to
him."

     Winchester.--"I am glad, I perceive this man speaketh against
priests' marriages; he is not contented with priests that have
wives. He is an honester man than I fook him for, Master Sheriff:
have him away! I am glad he loveth not priests' marriages."

     Then I would have answered to his sayings, but he would in no
wise hear me, but bade the sheriff have me away. So the sheriff
took me by the hand, and plucked me away, and would not let me
speak; but going out of the chancel door, I said, "I would show
him the whole matter, if he would have given me leave; but seeing
he will not, if he will let me go so, they shall see whether I
will not go home to my wife and children, and keep them, as my
bounden duty is, by the help of God." So I was sent to the
Marshalsea again, where I am now merry, I praise God there-for, as
a sheep appointed to be slain.

     Moreover, I was credibly informed by one of our brethren that
heard our talk, that the bishop said when I was gone, that they
would take me whilst I was somewhat good: which words seemed to
many of the people that were there, that I spake against priests'
marriages; but I did not, but did only answer to such questions as
he asked me, as you shall perceive well by the words, if you mark
them, which words were these: "How can you purge yourself from
heresy, for talking to the curate in the pulpit, and not offend
the statute?" said the bishop; meaning thereby, I think, to have
taken vantage of my words; but it was not God's will that he
should at that time. For I answered him by the words of the
statute, which words be as hereafter followeth, (that is,)
"Whosoever doth interrupt any preacher or preachers, lawfully
authorized by the queen's Majesty, or by any other lawful
ordinary, that all such shall suffer three months' imprisonment."
But I proved that this man was not lawfully authorized to preach,
by their own law, because he had not put away his wife. For their
law is, that no priest may say mass, nor preach with the mass, but
he must first be separated from his wife. That is, because honest
marriages be good and commendable, and theirs naught and
abominable; therefore they cannot dwell together.

     Now I give you all to understand, that I did not reprove this
priest because he had a wife, but because he taught false
doctrine, which grieved my soul, because he had been a fervent
preacher against the mass, and all the idolatry thereof, seven
years before, and then came and held with it again; for the which
cause I reproved him in the pulpit. And the words that I spake to
him, are written in divers of my examinations at my first
imprisonment for that same. But in very deed, I knew not of the
statute when I reproved him. But because I was sent to prison upon
the breach of it, I bought a statute book; and when I had perused
it, I perceived I had not offended, by their own law; and
therefore still, when I was called to answer, I answered them with
their own law. But yet they kept me in prison a year and almost
three quarters, or ever I was released. I was at mine answer for
that eighteen times. If any think I do not allow bishops' and
priests' marriages, let them look in my first examination before
the bishop of Chichester that now is, during this my imprisonment,
and there they shall find what I have said in the matter. The
truth is, I looked to be condemned with my brother that same day;
but we may all see, that they can do nothing but as God will
permit them to do. But when the time is full come, I trust in God
I shall run that joyful race that my brethren have done. Thus I
commit you all into the hands of God, who is the preserver,
defender, and keeper of all his elect for evermore, Amen.

The fifth examination of Richard Woodman, had before the bishop of
Winchester, the archdeacon of Canterbury, Dr. Langdale, with a
fat-headed priest, and others, whose names I know not, with
certain also of the commissioners, at St. Mary Overy's church in
Southwark, in the presence of three hundred people at the least,
the fifteenth day of June, anno 1557.

     Winchester.--"Woodman, you were before us the last day, and
would not be known in any wise that you were sent to prison for
heresy; and called for your accusers, and stood stoutly in
defending of yourself. And, in your departing, I had thought you
had spoken against priests' marriages, thinking by your words we
should have found you an honest man, and conformable, when we had
called you before us again. You told such a fair tale for
yourself, as though you had been free from all that was laid to
your charge: for you said it was all lies that I told against you.
But since, I have proved the contrary, as here is your own hand to
show; by the which I have proved, that you reproved not the priest
for lacking of authority, and because he had not put away his
wife, but because you liked not his preaching. For indeed I took
it, that you reproved him because he was not lawfully authorized;
but I have proved the contrary since."

     Woodman.--"I told you not, that I did either reprove him for
lack of authority, or because I liked not his preaching; but I
told you wherefore I was first sent to prison. For you said I was
sent to prison for heresy; and made a long tale against me. And
indeed I told you that there was never a word of your sayings
true, but was all lies; as it was indeed. For I never was sent to
prison for heresy, neither held I any then, nor do now, I take
heaven and earth to witness. But I told you I was sent to prison
upon the breach of a statute, which was for speaking to a priest
in the pulpit; and for that cause the justices of that country had
thought I had offended the statute, and called me before them; and
would have had me to have been bound to my good abearing; and
because I refused it, they sent me to prison. And these be the
words of the statute, as I told you the last day: If any man do
interrupt any preacher or preachers, lawfully authorized by the
queen's Majesty, or by any other lawful ordinary, that then every
party that so offendeth, shall suffer three months' imprisonment,
and furthermore be brought to the quarter-sessions; and there
being sorry for the same, and also bound for his good abearing one
whole year, to be released, or else to remain to prison again.'
And when I was in prison I bought a statute-book, which when I had
perused over, I found by the words thereof, that I had not
offended, because he was not lawfully authorized, as the bishop of
London was certified by the hands almost of thirty men, both
esquires, gentlemen, and yeomen, the chiefest in all that country.
For he had not put away his wife, and therefore the statute took
no place on me, as I told you the other day. Wherefore my Lord of
London, seeing me have so much wrong, did like a good man to me in
that matter, and released me. Now when I had told you this matter,
you bade the sheriff have me away; you said, you were glad I held
against priests' marriages, because I answered to the question you
asked me."

     The fat priest.--"My Lord, do you not hear what he said by my
Lord of London? He saith he is a good man in that he released him;
but he meaneth that he is good in nothing else."

     Woodman.--"-What! can you tell what I mean? Let every man say
as he findeth; he did justly to me in that matter. I say, if he be
not good in any thing else, as you say, he shall answer for it,
and not I: for I have nothing to do with other men's matters."

     Winchester.--"Well, how say you? how liked you his preaching?
I pray you tell us."

     Woodman.--"That is no matter how I liked it. Howsoever I
liked it, I offended not the statute. Wherefore you have nothing
to say to me for that, I am sure."

     Winchester.--"Well, how like you this then? Here is your own
hand-writing. I am sure you will not deny it. Will you look on
it?"

     Woodman.--"It is mine own handiwork indeed, the which, by
God's help, I will never deny, nor ever did yet, I praise God
there-for."

     Winchester.--"And here is good gear I tell you. I pray you
hearken well to it. These be the words before the commissioners:
How say you? Do not you believe that, as soon as the words be
spoken by the priest, there remaineth neither bread nor wine, but
only the very body of Christ, both flesh and blood, as he was born
of the Virgin Mary?' These were the words of the commissioners.
And then thou saidst, thou durst not say otherwise than the
Scripture saith. 'I cannot find,' say you, 'that it is the body of
Christ before it is received by faith,' bringing in Luke xxii.,
saying, 'Christ said, Take, eat, this is my body, so I cannot
prove it is his body before it is eaten.' Then said the
commissioners, 'Did not Judas eat Christ's body?' 'And if you can
prove that Judas is saved,' said you, 'I must grant that he ate
his body. For Christ saith in John vi., Whoso eateth my flesh, and
drinketh my blood, hath eternal life, and I will raise him up at
the last day; which words prove,' said you, 'that if Judas ate the
body of Christ, he must needs be saved.' How say you now? did
Judas eat the body of Christ, or not?"

     Then I perceived he went about nothing but to catch words of
me in his diocese, to condemn me with. Though I should confound
him never so much, I perceived that he was fully bent thereto. To
whom I answered and said, "I will answer you to no such thing, for
I am none of your diocese; wherefore I will not answer to you."

     Winchester.--"Thou art within my diocese, and thou hast
offended within my diocese; and therefore I will have to do with
thee."

     Woodman.--"Have to do with me if you will; but I will have
nothing. to do with you, I tell you plainly. For though I be now
in your diocese, I have not offended in your diocese: if I have,
show me wherein."

     Winchester.--"Marry, here is thine own hand-writing, the
which thou affirmedst in my diocese."

     Woodman.--"I do not deny but it is mine own hand-writing; but
that proveth never the more that I have offended in your diocese;
for that doth but declare what talk there was betwixt the
commissioners and me; the which you have nothing to do withal."

     Winchester.--"No? hold him a book! And thou shalt swear
whether thou holdest it now, or not, and whether thou wrotest it
not in my diocese, as I think thou didst. Lay thy hand on the
book!"

     Woodman.--"I will not be sworn for you; for I am not of your
diocese; and therefore you have nothing to do with me. And as for
the writing of the same, I never wrote [one] word of it in your
diocese."

     Langdale.--"No! did you not? My Lord, let me see; I will find
where you wrote it."

     Then he took it and looked on it, and anon he found that I
was sent for out of the King's Bench, to come before the
commissioners.

     Langdale.--"My Lord, here you may see it was in the King's
Bench, the which is in your diocese."

     Woodman.--"Although I were fetched out of the King's Bench,
that proveth not that I wrote it there; nor did I, I promise you
truly."

     The fat priest.--"Where wrote you it then?"

     Woodman.--"Nay, I owe you not so much service as to tell you;
find it out as well as you can; for I perceive you go about to
shed my blood."

     Winchester.--"It is no great matter where it was written: it
is here, and he denieth not but he wrote it. You shall hear more
of it. Here the commissioners asked you, whether Judas did eat any
more than bare bread, and you answered that he ate more than bare
bread. Whereupon they sent you away back to the King's Bench
again, and asked you not, What more? for the which cause (as you
have written here) you had a hell burning in your conscience. For
you had thought they would have sent a discharge to the King's
Bench: 'and so let me go,' said you, 'and register my name in
their books, that I had granted that Judas did eat the body of
Christ; and so the gospel should have been slandered by me. For
the which cause I was in such case, I could scantly eat, drink, or
sleep for that space; as all my prison-fellows can testify. If all
you, I say, that go to the church of Satan, and there hear the
detestable doctrine, that they spit and spew out in their churches
and pulpits, to the great dishonour of God; if all you, I say,
that come there, had such a hell burning in your conscience for
the time, as I had till I came before them again, and had uttered
my conscience more plainly, I dare say you would come there no
more.' All this is your writing; is it not? How say you

     Woodman.--"I do not deny but it was mine own deed."

     Winchester.--"And I pray you, where is there such spitting
and spewing out of false doctrine as you speak of?"

     Woodman.--"In the synagogue of Satan, where God is
dishonoured with false doctrine."

     Winchester.--"And I pray you, where is one of them?"

     Woodman.--"Nay, that judge yourself; I came not hither to be
a judge."

     Winchester.--"Well, here you have affirmed, that Judas, your
master, ate more than bread; but yet he ate not the body of
Christ, as you have declared by your words. For you had a hell
burning in your conscience, because you were in doubt that the
commissioners understood by your words, that Judas had eaten the
body of Christ, because you said, he ate more than bare bread.
Therefore thou hadst a great sort of devils in thee; for in hell
be many devils: and therefore the devil and Judas is thy master,
by thine own words."

     Woodman.--"Nay, I defy Judas and the devil, and his servants;
for they be your masters, and you serve them, for any thing that I 
can see; I tell you truth."

     Winchester.--"Nay, they be thy masters. For the devil is
master where hell is, and thou saidst thou hadst a burning hell in
thee. I pray thee tell me, how thou canst avoid it, but that the
devil was in thee, by thine own saying?"

     Woodman.--"The hell that I had, was the loving correction of
God toward me, to call me to repentance, that I should not offend
God and his people in leaving things so dark, as I left that. For
the which cause my conscience bare me record, I had not done well,
as at all times I have felt the sting of it, when I have broken
the commandments of God by any means, as all God's people do, I
dare say; and it is the loving-kindness of God towards them, to
drive them to repentance. But it is to be thought, that your
conscience is never troubled, how wickedly soever you do: for if
it were, it should not be so strange to you as you make it, which
declareth plainly whose servant you be."

     Winchester.--"What a naughty fellow is this! This is such a
perverse villain as I never talked with in all my life. Hold him a
book, I will make him swear, to answer directly to such things as
I will demand of him; and if he will not answer, I will condemn
him."

     Woodman.--"Call you me a fellow! I am such a fellow, I tell
you, that will drive you all to hell, if you consent to the
shedding of my blood, and you shall have blood to drink, as saith
St. John in his Revelation, the ninth chapter. And being in hell,
you shall be compelled to say, for pain of conscience, This is the
man that we have had in derision, and thought his life madness,
and his end to be without honour; but now we may see how he is
counted among the saints of God, and we are punished. This shall
you say in hell, if you repent it not, if you do condemn me. This
you shall find in the fifth chapter of the Book of Wisdom: and
therefore take heed what you do, I give you counsel."

     Winchester.--"Wisdom! what speakest thou of wisdom? thou
never hadst it; for thou art as very a fool as ever I heard
speak."

     Woodman.--"Do you not know, that the foolish things of this
world must confound the wise things? Wherefore it grieveth me not
to be called a fool at your hands."

     Winchester.--"Nay, thou art none of those fools; thou art an
obstinate fool, and a heretic. Lay hand on the book, and answer to
such things as I will lay against thee."

     Woodman.--"I will lay hand on the book for none of you all.
You be not my bishop; and therefore I will have nothing to do with
you."

     Winchester.--"I will have to do with you. This man is without
law, he careth not for the king nor queen, I dare say; for he will
not obey their laws. Let me see the king's commission. I will see
whether he will obey that, or not."

     Woodman.--"I would you loved the king and queen's Majesty no
worse than I do, if it pleased God: you would not do as you do
then."

     Winchester.--"Hold him a book; he is a rank heretic. Thou
shalt answer to such things as I will demand of thee."

     Woodman.--"I take heaven and earth to record I am no heretic,
neither can I tell wherefore I am brought to prison, no more than
any man here can tell." And therewith I looked round about on the
people, And said to the bishop, "If you have any just cause
against me worthy of death, lay it against me, and let me have it;
for I refuse not to die (I praise God) for the truth's sake, if I
had ten lives. If you have no cause, let me go home, I pray you,
to my wife and children to see them kept, and other poor folk that
I would set awork by the help of God. I have set on work a hundred
persons ere this, all the year together, and was unjustly taken
from them: but God forgive them that did it, if it be his will."

     Winchester.--"Do you not see how he looketh about for help?
But I would see any man show thee a cheerful countenance, and
especially you that be of my diocese. If any of you bid God
strengthen him, or take him by the hand, or embrace him, or show
him a cheerful countenance, you shall be excommunicated, and shall
not be received in again, till you have done open penance; and
therefore beware of it! "

     Woodman.--"I look for no help of men, for God is on my side,
I praise him there-for; and therefore I need not to care who be
against me, neither do I care."

     Then they cried, "Away with him, and bring us another." So I
was carried again to the Marshal-sea, where I am now merry, (I
praise God there-for,) as a sheep appointed to be slain.-- But for
lack of time, I have left out much of our talk; but this is the
chiefest of it.

The sixth and last examination of Richard Woodman, written and
copied with his own hand.

     Be it known unto all men by this present writing, that I
Richard Woodman, sometime of the parish of Warbleton, in the
county of Sussex, was condemned for God's everlasting truth, anno
1557, July the sixteenth, by the bishop of Winchester, in the
church of St. Mary Overy's, in Southwark, there sitting with him
the same time the bishop of Chichester, the archdeacon of
Canterbury, Dr. Langdale, Master Roper, with a fat-headed priest,
I cannot tell his name. All these consented to the shedding of my
blood, upon this occasion, as hereafter followeth.

     I affirmed, that Judas received the sacrament with a sop, and
the devil withal; and because I would not be sworn upon a book, to
answer directly to such articles as he would declare to me; and
because I would not believe that there remained neither bread nor
wine after the words of consecration, and that the body of Christ
could not be received of any but of the faithful, for these
articles I was condemned, as hereafter shall follow more at large,
by the help of God.

     First, the bishop of Winchester said when I came before him,
"You were before us on Monday last past; and there you affirmed
certain heresies. How say you now? Do you hold them still, or will
you revoke them?"

     Woodman.--"I held no heresies then, neither do I now, as the
Lord knoweth."

     Winchester.--"No? did you not affirm, that Judas received
bread? which is no heresy, unless you tell what more than bread."

     Woodman.--"Is it heresy to say, Judas received no more than
bread? I said, he received more than bare bread, for he received
the same sacrament that was prepared to show forth the Lord's
death; and because he presumed to eat without faith, he ate the
devil withal, as the words of Christ declare; after he ate the
sop, the devil entered into him, as you cannot deny."

     Winchester.--"Hold him a book. I will have you answer
directly, whether Judas did eat the body of Christ or no."

     Woodman.--"I will answer no more, for I am not of your
diocese; wherefore I will have nothing to do with you."

     Winchester.--"No? you be in my diocese; and you be of my
diocese, because you have offended in my diocese."

     Woodman.--"I am not of your diocese, although I am in your
diocese, and I was brought into your diocese against my will: and
I have not offended in your diocese: if I have, tell me wherein."

     Winchester.--"Here, in your own hand-writing, the which is
heresy. These be the words: 'I cannot find,' say you, 'that it is
the body of Christ to any, before it is received in faith.' How
say you? is not this your own hand-writing?"

     Woodman.--"Yea, I do not deny but it is mine own hand-
writing. But when or where was it written, or where were the words
spoken?"

     Winchester.--"Before the commissioners, and here is one of
them. Master Roper! the words were spoken before you: were they
not?"

     Roper.--"Yes indeed, that they were. Woodman, I am sure you
will not deny them; for you have written the words even as you
spake them."

     Woodman.--"No sir, indeed I will not deny but that I spake
them, and I am glad that you have seen it: for you may see by
that, whether I lie, or not."

     Roper.--"Indeed the words be written word by word as ye spake
them."

     Winchester.--"Well, here you affirm, that it is your own
deed. How say you now? will you be sorry for it, and become an
honest man?"

     Woodman.--"My Lord, I trust no man can say, but that I am an
honest man; and as for that, I marvel that you will lay it to my
charge, knowing that my Lord of London discharged me of all
matters that were laid against me, when I was released of him."

     Winchester.--"You were released, and it might fortune it was
not laid to your charge then; therefore we lay it to your charge
now, because you be suspected to be a heretic: and we may call you
before us, and examine you upon your faith upon suspicion."

     Woodman.--"Indeed St. Peter willeth me to render account of
my hope that I have in God; and I am contented so to do, if it
please my bishop to hear me."

     Chichester.--"Yes, I pray you let us hear it."

     Woodman.--"I do believe in God the Father Almighty, maker of
heaven and of earth, and of all things visible and invisible; and
in one Lord Jesus Christ my Saviour, very God, and very man. I
believe in God the Holy Ghost, the Comforter of all God's elect
people, and that he is equal with the Father and the Son. I
believe the true catholic church, and all the sacraments that
belong thereto. Thus have I rendered account of my hope that I
have of my salvation."

     Winchester.--"And how believe you in the blessed sacrament of
the altar?" And with that word they all put off their caps to that
abominable idol.

     Woodman.--"I pray you be contented, for I will not answer to
any more questions; for I perceive you go about to shed my blood."

     Winchester.--"No? Hold him a book. If he refuse to swear, he
is an Anabaptist, and shall be excommunicated."

     Woodman.--"I will not swear for you, excommunicate me if you
will; for you be not meet to take an oath; for you laid heresies
to my charge in yonder pulpit, the which you are not able to
prove: wherefore you be not meet to take an oath of any man. And
as for me, I am not of your diocese, nor will have any thing to do
with you."

     Winchester.--"I will have to do with thee, and I say thou art
a strong heretic."

     Woodman.--"Yea, all truth is heresy with you; but I am
content to show you my mind, how I believe on the sacrament of the
body and blood of Jesus Christ, without flattering: for that you
look for, I am sure. But I will meddle no further, but what I hold
myself of it. I will not meddle of any other man's belief on it."

     Harpsfield.--"Why? I am sure all men's faith ought to be
alike."

     Woodman.--"Yea, I grant you so, that all true Christians'
faith ought to be alike. But I will answer for myself."

     Harpsfield.--"Well, let us hear what you say to it."

     Woodman.--"I do believe, that when I come to receive the
sacrament of the body and blood of Jesus Christ, if it be truly
ministered according to Christ's institution, I coming in faith,
as I trust in God I will, whensoever I come to receive it, I
believing that Christ was born for me, and that he suffered death
for the remission of my sins, and that I shall be saved by his
death and blood-shedding, and so receive the sacrament of bread
and wine in that remembrance, that then I do receive whole Christ,
God and man, mystically by faith: this is my belief on the
sacrament."

     Then they spake all at once, saying, "Mystically by faith! "

     The fat priest.--"What a fool art thou: 'mystically by
faith!' Thou canst not tell what 'mystically' is?"

     Woodman.--"If I be a fool, so take me. But God hath chosen
such fools of this world, to confound such wise things as you
are."

     The fat priest.--"I pray thee, what is 'mystically?'

     Woodman.--"I take 'mystically' to be the faith that is in us;
that the world seeth not, but God only."

     Winchester.--"He cannot tell me what he saith. Answer to the
sacrament of the altar, whether it be not the body of Christ
before it be received, and whether it be not the body of Christ to
whomsoever [he be that] receiveth it? Tell me, or else I will
excommunicate thee."

     Woodman.--"I have said as much as I will say. Excommunicate
me if you will: I am none of your diocese. The bishop of
Chichester is mine ordinary. Let him do it, if you will needs have
my blood, that it may be required at his hands."

     Chichester.--"I am not consecrated yet; I told you when you
were with me."

     Woodman.--"No indeed! your kind bring forth nothing but cow-
calves, as it chanceth now;" meaning thereby he had not his bulls
from Rome.

     Then they were all in a great rage with me, and called me all
to naught; and said I was out of my wits, because I spake
fervently to every man's question; all the which I cannot
remember, but I said, "So Festus said to Paul, when he spake the
words of soberness and truth out of the Spirit of God, as I do.
But as you have judged me, you be yourselves. You will go to hell,
all the sort of you, if you condemn me, if you repent it not with
speed."

     Then my keeper, and the sheriff's deputy Fuller, rebuked me,
because I spake so sharply to them. And I said, "I pray you let me
alone; I must answer for my life." Then there was much ado that I
should keep silence, and so I held my peace.

     Then spake the bishop of Winchester and the archdeacon of
Canterbury, saying, "We go not about to condemn thee, but go about
to save thy soul, if thou wilt be ruled, and do as we would have
thee."

     Woodman.--"To save my soul! Nay, you cannot save my soul. My
soul is saved already: I praise God there-for. There can no man
save my soul, but Jesus Christ; and he it is that hath saved my
soul, before the foundation of the world was laid."

     The fat priest.--"What a heresy is that, my Lord! here is
another heresy! He saith his soul was saved before the foundations
of the world were laid. Thou canst not tell what thou sayest. Was
thy soul saved before it was?"

     Woodman.--"Yes, I praise God, I can tell what I say, and I
say the truth. Look in Ephesians and there you shall find it,
where Paul saith, Blessed be God the Father of our Lord Jesus
Christ, which hath blessed us with all manner of spiritual
blessings in heavenly things, by Christ, according as he hath
chosen us in himself before the foundation of the world was laid,
that we should be holy and without blame before him, through love;
and thereto were we predestinated. These be the words of Paul, and
I believe they be most true. And therefore it is my faith, in and
by Jesus Christ, that saveth; and not you, or any man else."

     The fat priest.--"What! faith without works? St. James saith,
Faith without works is dead, and we have free-will to do good
works."

     Woodman.--"I would not that any of you should think that I
disallow good works: for a good faith cannot be without good
works. Yet not of ourselves, but it is the gift of God, as saith
St. Paul to the Philippians, chap. ii., It is God that worketh in
us both the will and also the deed, even of good will."

     Winchester.--"Make an end: answer to me. Here is your
ordinary, the archdeacon of Canterbury: he is made your ordinary
by my Lord Cardinal, and he hath authority to examine you of your
faith upon a book, to answer to such articles as he will lay to
you. And I pray you refuse it not; for the danger is great, if you
do. Wherefore we desire you to show yourself a subject in this
matter."

     Then they spake all, and said, "Lo! my Lord desireth you
gently to answer to him, and so we do all. For if you refuse to
take an oath, he may excommunicate you. For my Lord Cardinal may
put whom he will in the bishop's office, until he is consecrated."

     Woodman.--"I know not so much. If you will give me time to
learn the truth of it, (if I can prove it to be as you say,) I
will tell you my mind in any thing that he shall demand of me,
without any flattering."

     Priest.--"My Lord, and all we, tell thee it is true; and
therefore answer to him."

     Woodman.--"I will believe none of you all, for you be
turncoats and changelings, and be wavering-minded, as saith St.
James; you be neither hot nor cold, as saith St. John, therefore
God will spew you out of his mouth. Wherefore I can believe none
of you all, I tell you truth."

     Winchester.--"What! be we turncoats and changelings; what
meanest thou by that?"

     Woodman.--"I mean, that in King Edward's time, you taught the
doctrine that was set forth then, every one of you, and now you
teach the contrary; and therefore I call you turncoats and
changelings, as I may well enough:" which words made the most part
of them to quake.

     Winchester.--"Nay, not all, as it chanced."

     Woodman.--"No! I pray where were you then?"

     Winchester.- "I was in the Tower, as the lieutenant will bear
me record."

     Woodman.--"If you were in the Tower, it was not there-for, I
dare say; it was for some other matter."

     Then they all took heart of grace, and said, "My Lord, he
cometh to examine you, we think: if he will not answer to the
articles, you were best to excommunicate him."

     Winchester.--"He is the naughtiest varlet-heretic that ever I
knew. I will read the sentence against him."

     Then they spake all at once, and I answered them as fast as I
could. But I cannot remember it all, the words came out so thick.
I spared them not, I praise God there-for; for I spake freely.

     Then they that stood by rebuked me, and said, "You cannot
tell to whom you speak, I think."

     Woodman.--"No! think you so? They be but men. I am sure I
have spoken to as good as they be, and better than they will ever
be, for any thing that I can see, if they repent not with speed."

     Winchester.--"Give ear; for I will read sentence against
you."

     Woodman.--"Will you so? wherefore will you? You have no just
cause to excommunicate me; and therefore if you do condemn me, you
will be condemned in hell, if you repent not; and I praise God, I
am not afraid to die for God's sake, if I had a hundred lives."

     Winchester.--"For God's sake? nay, for the devil's sake! Thou
sayest thou art not afraid to die: no more was Judas that hanged
himself, as thou wilt kill thyself wilfully, because thou wilt not
be ruled."

     Woodman.--"Nay, I defy the devil, Judas, and all their
members. And Judas's flesh was not afraid, but his spirit and
conscience were afraid, and therefore [he] despaired and hung
himself. But I praise God, I feel no loathsomeness in my flesh to
die, but a joyful conscience, and a willing mind thereto.
Wherefore my flesh is subdued to it, I praise God; and therefore I
am not afraid of death."

     Chichester.--"Woodman, for God's sake be ruled. You know what
you said to me at my house. I could say more, if I would."

     Woodman.--"Say what you can; the most fault that you found in
me was, because I praised the living God, and because I said, I
praise God, and the Lord: which you ought to be ashamed of, if you
have any grace; for I told you where the words were written."

     Winchester.--"Well, how say you? will you confess that Judas
received the body of Christ unworthily? tell me plainly."

     Woodman.--"My Lord, if you, or any of you all, can prove
before all this audience, in all the Bible, that any man ever ate
the body of Christ unworthily, then I will be with you in all
things that you will demand of me; of the which matter I desire
all this people to be witness."

     Priest.--"Will you so? then we shall agree well enough. St.
Paul saith so."

     Woodman.--"I pray you where saith he so? rehearse the words."

     Priest.--"In 1 Cor. xi. he saith, Whoso eateth of this bread
and drinketh of this cup unworthily, eateth and drinketh his own
damnation, because he maketh no difference of the Lord's body."

     Woodman.--"Do these words prove that Judas ate the body of
Christ unworthily? I pray you let me see them." They were
contented. Then said I, "These be the words even that you said,
(good people, hearken well to them,) Whoso eateth of this bread
and drinketh of this cup unworthily. He saith not, Whoso eateth of
this body unworthily, or drinketh of this blood unworthily: but he
saith, Whoso eateth of this bread and drinketh of this cup
unworthily, (which is the sacrament,) eateth and drinketh his own
damnation, because he maketh no difference between the sacrament
which representeth the Lord's body, and other bread and drink.
Here, good people! you may all see they are not able to prove
their sayings true. Wherefore I cannot believe them in any thing
that they do."

     Winchester.--"Thou art a rank heretic indeed. Art thou an
expounder? Now I will read sentence against thee."

     Woodman.--"Judge not, lest you be judged: for as you have
judged me, you be yourself." Then he read the sentence. "Why,"
said I, "will you read the sentence against me, and cannot tell
wherefore?"

     Winchester.--"Thou art a heretic, and therefore thou shalt be
excommunicated."

     Woodman.--"I am no heretic, I take heaven and earth to
witness; I defy all heretics; and if you condemn me, you will be
damned, if you repent not. But God give you grace to repent all,
if it be his will."

     And so he read forth the sentence in Latin, but what he said,
God knoweth, and not I. God be judge between them and me! When he
had done, I would have talked my mind to them, but they cried,
"Away! away with him! "So I was carried to the Marshalsea again,
where I am, and shall be as long as it shall please God. And I
praise God most heartily, that ever he hath elected and
predestinated me to come to so high dignity as to bear rebuke for
his name's sake; his name be praised there-for, for ever and ever.
Amen.

     And thus have you the examinations of this blessed Woodman,
or rather Goodman; wherein may appear as well the great grace and
wisdom of God in that man, as also the gross ignorance and
barbarous cruelty of his adversaries, especially of Dr. White,
bishop of Winchester. Now followeth likewise the effect of his
letter.

A godly letter of Richard Woodman, written to a Christian woman,
Mistress Roberts of Hawkhurst.

     "Grace, mercy, and peace from God the Father, and from his
Son our alone Saviour Jesus Christ, by the operation and working
of the Holy Ghost, be multiplied plenteously upon you, dear sister
Roberts, that you may the more joyfully bear the cross of Christ
that ye are under, unto the end, to your only comfort and
consolation, and to all our brethren and sisters that are round
about you, both now and ever. Amen.

     "In my most humble wise I commend me unto you, and to all our
brethren and sisters in those parts, that love our Lord
unfeignedly, certifying you, that I and all my brethren with me
are merry and joyful, we praise God there-for, looking daily to be
dissolved from these our mortal bodies, according to the good
pleasure of our heavenly Father; praising God also for your
constancy, and gentle benevolence, that you have showed unto God's
elect people, in this troublesome time of persecution, which may
be a sure pledge and token of God's good will and favour towards
you, and to all others that hear thereof: for blessed are the
merciful, for they shall obtain mercy. Wherefore the fruits
declare alway what the tree is; for a good man or woman, out of
the good treasure of their heart, bring forth good things.

     "Wherefore, dear sister, it is not as many affirm in these
days, (the more it is to be lamented,) that say God asketh but a
man's heart; which is the greatest injury that can be devised
against God and his word. For St. James saith, Show me thy faith
by thy deeds, and I will show thee my faith by my deeds; saying,
the devils have faith, and tremble for fear, and yet shall be but
devils still, because their minds were never to do good. Let us
not therefore be like them, but let our faith be made manifest to
the whole world by our deeds; and in the midst of a crooked and
perverse nation, as St. Paul saith, let our light shine as in a
dark place.

     "O dear hearts! now is the gospel of God overwhelmed with
many black and troublesome clouds of persecution, for the which
cause very few go about to have their eyes made clear by the true
light of the gospel, for fear of losing of the treasures of this
world, which are but vain and shall perish. Let not us therefore
be like unto them which light their candle, and put it under a
bushel; but let us set our candle upon a candlestick, that it may
give light unto all them that are in the house; that is to say,
let all the people of the household of God see our good works, in
suffering all things patiently that shall be laid upon us for the
gospel's sake, if it be death itself. For Christ died for us,
leaving us an example, that we should follow his steps; and as he
hath given his life for us, so ought we to give our lives for the
defence of the gospel, to the comfort of our brethren.

     "How is it, then, that some will say that their faith is
good; and yet they do all the deeds of antichrist the devil, and 
be not ashamed to allege certain scriptures to maintain their
wickedness? St. Paul saith, to believe with the heart justifieth,
and to confess with the mouth maketh a man safe. O good God! here
may all men see, that no man or woman can have a true faith,
unless they have deeds also; and he that doubteth, is like the
waves of the sea tossed about of the wind, and can look for no
good thing at the Lord's hands. May not a man judge all such to be
like those which St. John speaketh of, that be neither hot nor
cold; and therefore God will (he saith) spew them out of his
mouth? If we judge evil of such, have not they given us occasion?
Had it not been better for them to have had a millstone tied about
their necks, and to have been cast into the sea, than they should
give such offences to God's elect people in condemning them as
they do, in going to the synagogues of Satan, and there to receive
the mark of the beast: in that they see and hear God blasphemed
there, and hold their peace? Doth not that declare to the whole
world, that they allow their doings to be good? And these do not
only defile themselves, but also be an occasion to confirm the
papists in their papistry, and so be an occasion of our weak
brother's falling, the which will be all required at their hands;
which will be too heavy a burden for them to bear, if they repent
it not with speed. For they that know their Master's will, and do
it not, shall be beaten with many stripes. Oh! do not we perceive,
that now is the acceptable time that Christ speaketh of? yea, even
now is the axe put to the roots of the trees, so that every tree
that bringeth not forth good fruits now, must be hewn down, and
cast into the fire.

     "Now is the Lord come with his fan in his hand, to try the
wheat from the chaff. The wheat will he gather into his barn, and
the chaff he will burn, as is aforesaid. Now is the time come,
that we must go meet the Bridegroom with oil in our lamps. We are
also bidden to the feast; let us make no excuses. Yea, our Master
hath delivered his talents unto us, God give us grace to occupy
them well, that at his coming he may receive his own with vantage.
Yea, now is the Lord come, to see if there be any fruit upon his
trees: so that if the Lord come and find none, he will serve us as
he did the wild fig tree; that is, never fruit shall grow on him
more. Also, if we go to meet the Bride-groom without oil in our
lamps, and should go to buy, the doubt is, we should be served as
were the foolish virgins; that was, God said to them, Depart, I
know you not. Or if we should make excuses to come to the feast,
others shall be bidden in our rooms. If we occupy not our talents
well, they shall be taken from us and given to others, and all
such unprofit-able servants shall be cast into prison in hell,
where shall be weeping and gnashing of teeth.

     "O good God! what a sort of fearful sayings are here
contained! what Christian heart will not hearken diligently
hereto! O may not all people well perceive now, that this is the
time that our Master Christ speaketh of, that the father should be
against the son, and the son against the father, and one brother
against another, that the brother shall deliver the brother to
death: yea, and that the wicked shall say all manner of wicked
sayings against us for his name's sake? the which I have well
found by experience, I praise God therefor, that hath given me
strength to bear it: for I think there can be no evil devised, but
it hath been imagined against me, and that of my familiar friends,
as David saith. But I praise my Lord God, they are not able to
prove any of their sayings true, but that they go about to find
fault in them that God hath chosen, because they themselves list
not to take up their cross and follow Christ; and therefore they
speak evil of the thing that they know not, the which shall give
account for it before Him that is ready to judge both the quick
and the dead.

     "But my trust is, that all the people of God will be ruled by
the counsel of St. John, saying, My sheep will hear my voice;
strangers they will not hear: meaning thereby, that ye should not
believe strangers; counting them strangers that go about to
subvert the gospel. Wherefore mark well what they be, and try them
well or ever you give credit to them, according to St. John's
counsel, in his Epistle, saying, "Believe not every spirit, but
try the spirits whether they be of God, or not; meaning thereby,
that they that be not of God, will speak good of none but of them
that be as they be. Wherefore, dear sister, be of good cheer, and
give no credit to such people, whatsoever ye hear them say. For I
have no mistrust by God's help, but that all the world shall see
and know that my blood shall not be dear in mine own sight,
whensoever it shall please God to give my adversaries leave to
shed it. I do earnestly believe, that God which hath begun this
good work in me, will perform it to the end, as he hath given me
grace, and will alway, to bear this easy yoke and light burden;
the which I have always found, I praise my Lord God.

     "For when I have been in prison, wearing one while bolts,
otherwhile shackles, otherwhile lying on the bare ground; sometime
sitting in the stocks; sometime bound with cords, that all my body
hath been swollen; much like to be overcome for the pain that hath
been in my flesh; sometime fain to lie without in the woods and
fields, wandering to and fro; few, I say, that durst keep my
company for fear of the rulers; sometime brought before the
justices, sheriffs, lords, doctors, and bishops; sometime called
dog, sometime devil, heretic, whore-monger, traitor, thief,
deceiver, with divers other such like; yea, and even they that did
eat of my bread, that should have been most my friends by nature,
have betrayed me. Yet, for all this, I praise my Lord God that
hath separated me from my mother's womb, all this that hath
happened unto me hath been easy, light, and most delectable and
joyful of any treasure that ever I possessed; for I praise God
they are not able to prove one jot or tittle of their sayings
true. But that way that they call heresy, I serve my Lord God; and
at all times, before whomsoever I have been brought, God hath
given me mouth and wisdom, where-against all my adversaries have
not been able to resist, I praise God there-for.

     "Wherefore, dear sister, be of good comfort, with all your
brethren and sisters; and take no thought what you shall say, for
it shall be given you the same hour, according to the promises, as
I have always found, and as you and all other of God's elect shall
well find, when the time is full come. And whereas I and many
others have hoped, that this persecution would have been at an end
ere this time, now I perceive, God will have a further trial to
root out all dissemblers, that no man should rejoice in himself,
but he that rejoiceth shall rejoice in God. Wherefore if prophecy
should fail, and tongues should cease, yet love must endure. For
fear hath painfulness, but a perfect love casteth out all fear;
which love I have no mistrust but God hath poured it upon you so
abundantly, that nothing in the world shall be able to separate
you from God. Neither high nor low, rich nor poor, life nor death,
shall be able to put you from Christ; but by him I trust you shall
enter into new Jerusalem, there to live for ever, beholding the
glory of God with the same eyes that you now have, and all other
faithful people that continue to the end. Give all honour and
glory to God the Father, God the Son, and God the Holy Ghost,
three Persons and one God, to be honoured now and ever, Amen."

     After these examinations thus had and commenced between
Richard Woodman and the bishops, he was (as is afore told) judged
by sentence of condemnation, and so deprived of his life.

     With Woodman also were burnt nine others; to wit, five men
and four women, which were taken not past two or three days before
their judgment; the names of all which being also before
expressed, here again follow in this order: Richard Woodman,
George Stevens, William Mainard, Alexander Hosman, his servant,
Thomasin h Wood, his maid, Margery Moris, James Moris, her son,
Dennis Burgis, Ashdon's wife, Grove's wife. These persons here
above-named, and blessed martyrs, were put to death at Lewes the
twenty-second of June. Of the which number the eight last were
apprehended (as is said) either the same day, or the second or
third day before, and so with the said Woodman and Stevens were
together committed to the fire; in which space no writ could come
down from London to the justices, for their burning. Wherefore
what is to be said to such justices, or what reckoning they will
make to God and to the laws of this realm, I refer that to them
that have to do in the matter. The like whereof is to be found
also of other justices, who, without any lawful writ of discharge
or order of law, have unlawfully and disorderly burnt the servants
of Christ, (whose blood the law both may and also ought to
revenge,) especially at Salisbury, and at Canterbury, and
Guernsey. But concerning these matters, though man's law do wink,
or rather sleep, at them, yet they shall be sure God's law will
find such murderers out at length. I pray God the doers may repent
betime.



361. AMBROSE (FIRST NAME UNKNOWN), RICHARD LUSH, THOMAS READ,
SIMON MILLER AND ELIZABETH COOPER

One Ambrose, a confessor, who died in Maidstone prison.

     After these ten above-named, burnt at Lewes, about the same
time and month one Ambrose died in Maidstone prison, who else
should have been burnt in the like cause and quarrel as the others
were.

The condemnation and martyrdom of Richard Lush.

     In the registers of Gilbert, bishop of Bath and Wells, I find
a certificate made to King Philip and Queen Mary, of one Richard
Lush, there condemned and given to the secular power to be burnt
for the cause of heresy, whose affirmations in the said
certificate be expressed in tenor and effect as followeth:--

     "First, For denying the verity of the body and blood of
Christ in the sacrament of the altar.

     "2. Item, For denying auricular confession to be made to the
priest.

     "3. Item, For affirming only to be three sacraments; to wit,
of baptism, of the supper, and of matrimony.

     "4. Item, For refusing to call the Lord's supper by the name
of the sacrament of the altar.

     "5. Item, For denying purgatory; and that prayer and alms
profit not the dead.

     "6. Item, That images are not to be suffered in the church;
and that all that kneel to images at the church be idolaters.

     "7. Item, That they which were burnt of late for religion,
died God's servants and good martyrs.

     "8. Item, For condemning the single life of priests, and
other votaries.

     "9. Item, For denying the universal and catholic church;
meaning belike the church of Rome."

     For these assertions, as there are expressed, he was
condemned and connnitted to the sheriffs, and also a certificate
directed by the bishop aforesaid, to the king and queen: whereby
we have apparently to understand, that the said Richard Lush, thus
condemned by Bishop Bourn, was there burnt and executed, unless
peradventure in the mean season he died, or was made away in the
prison; whereof I have no certainty to express.

A note of Thomas Read.

     Thomas Read, (who was burnt at Lewes, as it appeareth above,)
before he was in prison, determined with himself to go to church.
The night following he saw a vision, a company of tall young men
in white, very pleasant to behold; to whom he would have joined
himself, but it would not be. Then he looked on himself, and he
was full of spots: and therewith waked, and took hold, and stood
to the truth; God be thanked there-for! And so constantly was
burned with his fellows, as is above specified.

The burning of Simon Miller and Elizabeth Cooper, at Norwich.

     In the month of July, next ensued the martyrdom of Simon
Miller and Elizabeth Cooper. This Simon dwelling in the town of
Lynn, a godly and zealous man in the knowledge of the Lord and of
his truth, detesting and abhorring the contrary enforced religion
then set forth, came from Lynn to Norwich, where he, standing in
the press, and hearing of the people, coming out the same time
from their popish service ended in the church, began to ask them
coming out of the church, where he might go to have the communion.
At which words, divers much marvelling to hear and see his
boldness, one that was an evil-disposed papist bearing the same,
said, that if he would needs go to a communion, he would go bring
him thither where he should be sped of his purpose. Whereupon,
shortly after, he was brought to the chancellor of Norwich, whose
name was Dunning, who, after a few words, and small talk passed
with this examinate, committed him to ward.

     In the mean while as he was in examination, he had in his
shoe his confession, written in a certain paper, whereof a piece
appearing above his shoe, was spied and taken out. The chancellor
asking if he would stand to the confession of the same faith
therein contained, he constantly affirmed the same; whereupon, as
is said, he was committed. Thus the said Simon being in the
bishop's house, under custody of the keeper there, called Master
Felow, how it happened it is not certain, whether by gentleness of
the keeper, (who was somewhat gentle that ways,) or by leave given
of the bishop, or else whether he had condescended of a purpose to
their articles, he was dismissed, and went home to his house at
Lynn; where he continued a certain space, while he had disposed
and set there all things in order.

     That done, he returned again to the bishop's house to his
prison and keeper, till the time. At length he, constantly abiding
in his professed purpose, and defence of God's truth, was, by the
said bishop and his chancellor, condemned and committed to the
fire about the thirteenth day of July.

     With this Simon Miller also was burnt one Elizabeth Cooper,
(as is aforesaid,) a pewterer's wife, dwelling in St. Andrew's
parish, in Norwich, where she had before recanted; and being
unquiet for the same, and greatly troubled inwardly, at the last
she came into the said St. Andrew's church, the people being at
their popish service; and there standing in the same, said she
revoked her recantation before made in that place, and was
heartily sorry that ever she did it, willing the people not to be
deceived, neither to take her doings before for an example, &c.
These, or such-like words, she spake in the church.

     Then cried one Bacon of the said parish, laying his arms
abroad, saying, "Master Sheriff! will you suffer this?" and
repeating the same, urged him to go from the church to her house,
at whose knocking she came down, and was taken and sent to prison.

     The sheriff (named Master Thomas Sutton) and she had been
servants together before in one house, and for the friendship he
bare unto her, and the more for the gospel's sake, he was very
loth to do it, but that he was enforced by those other persons
before specified, much against his own conscience, which he now
earnestly repenteth.

     This good woman being condemned, and at the stake with Simon
Miller, to be burnt, when the fire came unto her, she a little
shrank thereat, with a voice crying, "Hah!" When the said Simon
Miller heard the same, he put his hand behind him toward her, and
willed her to be strong and of good cheer: "for, good sister,"
said he, "we shall have a joyful and a sweet supper: "whereat she,
being as it seemed thereby strengthened, stood as still and as
quiet as one most glad to finish that good work which before most
happily she had begun. So, in fine, she ended her life with her
companion joyfully, committing her soul into the hands of Almighty
God.



362. TEN COLCHESTER MARTYRS

The martyrdom of ten faithful and blessed martyrs, five men and
five women, burnt at Colchester, five in the forenoon, and five in
the afternoon, for the testimony and witness of Christ Jesus and
his glorious gospel.
 AS it is no new thing in those whom we call prelates and priests
of the church, to be raisers-up of persecution against Christ and
his poor flock; so it is much to be marvelled, or rather lamented,
that noble persons, and men of honour and worship, would be made
such ministers, to serve the affections of these tyrants, as
commonly, as well in all the sorrowful days of the late Queen
Mary, as namely in this present story is to be marked.

     And first thou rememberest, gentle reader, how mention was
made a little before of twenty-two, which were sent up prisoners
together from Colchester to London by the earl of Oxford, the Lord
Darcy, Master Tyrrel of St. Osyth's, and other commissioners and
justices, &c.; the which twenty-two, as is aforesaid, through a
gentle submission put unto them, were afterward released and
delivered.

     In the number of these foresaid twenty-two, was one William
Mount, of Much Bentley, in Essex, husbandman, with Alice his wife,
and Rose Allin, maid, the daughter of the said Alice Mount; which
coming home again to their house at Much Bentley aforesaid,
refrained themselves from the unsavoury service of the popish
church, and frequented the company of good men and women, which
gave themselves diligently to reading, invocating and calling upon
the name of God through Christ; whereby they so fretted the wicked
priest of the town, called Sir Thomas Tye, and others like unto
him, that casting their heads together, they made a pestilent
supplication to the Lord Darcy, in the name of the whole parish,
the tenor whereof hereafter followeth.

     "Pleaseth it your honourable Lordship to be advertised, that
we confess, whilst your good Lordship lay here in the country, the
people were stayed in good order, to our great comfort. But, since
your Lordship's departure, they have made digression from good
order in some places, and namely in the parish of Much Bentley, by
reason of three seditious persons, William Mount and his wife, and
Rose, her daughter, who, by their colourable submission, (as it
doth appear,) were dismissed and sent down from the bishop of
London; and since their coming home they have not only in their
own persons showed manifest signs and tokens of disobedience, in
not coming to the church, nor yet observing other good orders, but
also most maliciously and seditiously have seduced many from
coming to the church, and from obeying all other good orders;
mocking also those that frequent the church, and calling them
church owls, and blasphemously calling the blessed sacrament of
the altar a blind god, with divers such-like blasphemies. In
consideration whereof, may it please your Honour (for the love of
God, and for the tender zeal your good Lordship beareth to
justice, and the common peace and quietness of the king and
queen's Majesties' loving subjects) to award out your warrant for
the said William Mount, his wife, and Rose, her daughter, that
they being attached and brought before your good Lordship, we
trust the rest will fear to offend, (their ringleaders of sedition
being apprehended,) to the quietness of their obedient subjects.

     "Your daily orators, the parishioners of Much Bentley, Thomas
Tye, priest, John Carter, Thomas Candler, John Barker, Richard
Mere, J. Painter, William Harris, John Richard, with others."

     This being done, the said Sir Thomas Tye bethought with
himself, where the persecuted did resort. For, in the beginning of
Queen Mary's reign, for a twelvemonth and more he came not to the
church, but frequented the company of godly men and women, which
abstained from the same; and as they thought, he laboured to keep
a good conscience: but the sequel showed him to be a false
brother.

     Now, as I said, he, partly knowing the places of refuge for
honest men, did further inquire of other men about the same: and,
being thereof sufficiently (as he thought) instructed to his
purpose, immediately about the time the supplication above
specified was exhibited to the said Lord Darcy, wrote secretly a
letter to Bonner, bishop of London, wherein he maketh his account
how he had bestowed his time, and complained of divers honest men,
among which was the said William Mount and his company; the tenor
of which letter hereafter followeth.

     "Right honourable Lord, after my bounden duty done in most
humble wise, these shall be to signify unto your Lordship the
state of our parts, concerning religion. And first, since the
coming down of the twenty-two rank heretics dismissed from you,
the detestable sort of schismatics were never so bold since the
king and queen's Majesties' reign, as they are now at this
present. In Much Bentley, where your Lordship is patron of the
church, since William Mount, and Alice, his wife, with Rose Allin,
her daughter, came home, they do not only absent themselves from
the church and service of God, but do daily allure many other away
from the same, which before did outwardly show signs and tokens of
obedience.

     "They assemble together upon the sabbath day in the time of
divine service, sometimes in one house, sometimes in another, and
there keep their privy conventicles, and schools of heresy. The
jurats say, the lords' commission is out, and they are discharged
of their oath. The questmen in your archdeacon's visitation
alleged, that forasmuch as they were once presented, and now sent
home, they have no more to do with them nor any other. Your
officers say, (namely, Master Boswell,) that the council sent them
not home without a great consideration. I pray God some of your
officers prove not favourers of heretics. The rebels are stout in
the town of Colchester.

     "The ministers of the church are hemmed at in the open
streets, and called knaves. The blessed sacrament of the altar is
blasphemed and railed upon in every house and tavern. Prayer and
fasting are not regarded. Seditious talks and news are rife, both
in town and country, in as ample and large manner, as though there
had no honourable lords and commissioners been sent for
reformation thereof. The occasion riseth partly by reason of John
Love, of Colchester heath, a perverse place; which John Love was
twice indicted of heresy; and thereupon fled with his wife and
household, and his goods seized within the town of Colchester, to
the king and queen's Majesties' use. Nevertheless the said John is
come home again, and nothing said or done to him. Whereupon the
heretics are wonderfully encouraged, to the no little discomfort
of good and catholic people, which daily pray to God for the
profit, unity, and restoration of his church again: which thing
shall come the sooner to pass, through the travail and pains of
such honourable lords and reverend fathers as your Lordship is,
unto whom I wish long life and continuance, with increase of much
honour. From Colchester, the eighteenth of December.

     "Your humble beadsman, THOMAS TYE, priest.

     "The second Sunday after the feast of the blessed Trinity, I
heard Master Feckenham preach at Paul's Cross; the next day after
I departed out of London towards Much Wakering. The third Sunday
after Trinity I preached at Much Wakering. The fourth Sunday I
preached at Harwich, and reconciled, there, twelve persons to the
unity of the church. The fifth Sunday I preached at Great
Wakering; the sixth Sunday at Great Wakering; the seventh Sunday
at Langenhoe; the eighth Sunday at Peldon; the ninth Sunday at
Great Wakering; the tenth Sunday the aches took me; the eleventh
Sunday I preached at Much Bentley."

     Here followeth a mischievous information of a wicked priest
to Bonner against good men.

The principal teachers of heretical doctrine in London, by Stephen
Morris's confession.

     "The first, Master Laurence of Barnhall, John Barry, his
servant; and John Jeffrey, brother-in-law to Master Laurence:
these three do lie and abide, when they be in London, at an
alehouse in Cornhill, over against the conduit: the man's name is
John Dudman. These three are the greatest, and do most harm in
persuading the people.

     "Robert Coles and his wife, John Ledley and his wife, William
Punt, a bachelor: these three do lie at the sign of the Bell in
Gracechurch Street, in a common inn. And two of them, namely, John
Ledley and Robert Coles, are great counsellors, and do resort much
unto the King's Bench, unto the prisoners, about matters of
religion. The other, namely, William Punt, is and hath been a
great writer of devilish and erroneous books of certain men's
doings; and doth convey them over, and causeth them there to be
imprinted, to the great hurt of ignorant people; as it is to be
proved. For upon Palm Sunday last, he had in his bosom a certain
book against the sect of the Anabaptists, and, as he was arriving
upon the Thames towards Gray's, there he did read it; and had
shipped at that present, by report, and as due proof is to be had
by these two men, Robert Coles and John Ledley, (for they were his
council in conveying them over,) to the value of a barrel-full of
books. These I do know; for I partly know all their doings in that
viage. And the said Robert and John went over at the same time,
about questions of religion, to the learned men that were over, to
know their counsel in those matters, and so to turn back again
upon the same. Thus much I know to be their doings.

     "John Kempe and Henry Hart: these two do lie at the bridge-
foot, in a cutler's house whose name is Curle; and namely, Henry
Hart is the principal of all those that are called free-will men:
for so they are termed of the Predestinators. And he hath drawn
out thirteen articles to be observed amongst his company, and, as
far as I do learn, there come none into their brotherhood except
he be sworn. The other is a great traveller abroad into Kent, and
what his doctrine is I am not able to say.

     "Master Pulleyne, otherwise called Smith, Simon Harlestone,
and William, a Scot. These three were preachers in King Edward's
days, and their most abiding is at Colchester in Essex; and most
commonly they do lie at the King's Head in Colchester. And these
two, namely, Master Pulleyne and the Scot, do often travel over to
the duchess of Suffolk, (for they were her chaplains,) and what
their doings are there I know not. And as for Simon Harlestone,
his abiding is always at a place in Essex called Dedham, four
miles from Colchester, at one Harris's house, a tucker, and he is
a great persuader of the people, and they do mightily build upon
his doctrine. If these, or any other, do resort unto London, at
the ale-house in Cornhill there will be news of them, for there is
much resort unto that house."

     When Judasly this wicked priest had thus wrought his malice
against the people of God, within a while after the storms began
to arise against those poor poor persecuted, William Mount and his
company, whereby they were enforced to hide themselves from the
heat thereof. And continuing so a little space, at last, the
seventh day of March, anno 1557, being the first Sunday in Lent,
and by two of the clock in the morning, one Master Edmund Tyrrel
(who came of the house of those Tyrrels which murdered King Edward
the Fifth and his brother) took with him the bailiff of the
hundred, called William Simnel, dwelling in Colchester, and the
two constables of Much Bentley aforesaid, named John Baker and
William Harris, with divers others a great number; and besetting
the house of the said William Mount round about, called to them at
length to open the door: which being done, Master Tyrrel with
certain of his company went into the chamber where the said father
Mount and his wife lay, willing them to rise: "for," said he, "you
must go with us to Colchester castle." Mother Mount, hearing that,
being very sick, desired that her daughter might first fetch her
some drink; for she was (she said) very ill at ease.

     Then he gave her leave and bade her go. So her daughter, the
forenamed Rose Allin, maid, took a stone pot in one hand, and a
candle in the other, and went to draw drink for her mother: and as
she came back again through the house, Tyrrel met her, and willed
her to give her father and mother good counsel, and advertise them
to be better catholic people.

     Rose.--"Sir, they have a better instructor than I; for the
Holy Ghost doth teach them, I hope, which I trust will not suffer
them to err."

     "Why," said Master Tyrrel, "art thou still in that mind, thou
naughty housewife? Marry, it is time to look upon such heretics
indeed."

     Rose.--"Sir, with that which you call heresy, do I worship my
Lord God; I tell you troth."

     Tyrrel.--"Then I perceive you will burn, gossip, with the
rest, for company's sake."

     Rose.--"No, sir, not for company's sake, but for my Christ's
sake, if so I be compelled; and I hope in his niercies, if he call
me to it, he will enable me to bear it."
Illustration: Tyrrel torturing Rose Allin

     So he, turning to his company, said, "Sirs, this gossip will
burn: do you not think it?" "Marry, sir," quoth one, "prove her,
and you shall see what she will do by and by."

     Then that cruel Tyrrel, taking the candle from her, held her
wrist, and the burning candle under her hand, burning cross-wise
over the back thereof so long, till the very sinews cracked
asunder. Witness hereof William Candler, then dwelling in Much
Bentley, who was there present and saw it. Also Mistress Bright of
Romford, with Ann Starkey, her maid, to whom Rose Allin also both
declared the same; and the said Mistress Bright also ministered
salve for the curing thereof, as she lay in her house at Romford,
going up towards London with other prisoners. In which time of his
tyranny, He said often to her, "Why, whore! wilt thou not cry?
Thou young whore! wilt thou not cry?" Unto which always she
answered, that she had no cause, she thanked God, but rather to
rejoice. He had (she said) more cause to weep than she, if he
considered the matter well. In the end, when the sinews (as I
said) brake, that all the house heard them, he then thrust her
from him violently, and said, "Ah! strong whore; thou shameless
beast! thou beastly whore!" &c., with such-like vile words.

     But she, quietly suffering his rage for the time, at the last
said, "Sir, have ye done what ye will do?" And he said, "Yea, and
if thou think it be not well, then mend it."

     "Mend it! "said Rose; "nay, the Lord mend you, and give you
repentance, if it be his will. And now, if you think it good,
begin at the feet, and burn to the head also. For he that set you
a-work, shall pay you your wages one day, I warrant you." And so
she went and carried her mother drink, as she was commanded.

     Furthermore, after the searching of the house for more
company, at the last they found one John Thurston and Margaret his
wife there also, whom they carried with the rest to Colchester
castle immediately.

     And this said Rose Allin being prisoner, told a friend of
hers this cruel act of the said Tyrrel; and showing him the manner
thereof, she said, "While my one hand," quoth she, "was a burning,
I, having a pot in my other hand, might have laid him on the face
with it, if I had would; for no man held my hand to let me
therein. But, I thank God," quoth she, "with all my heart, I did
it not."

     Also being asked of another, how she could abide the painful
burning of her hand, she said, at first it was some grief to her,
but afterward, the longer she burned, the less she felt, or well
near none at all.

     And because Master Tyrrel shall not go alone in this kind of
cruelty, you shall hear another like example of a blind harper's
hand burnt by Bishop Bonner, as is testified by the relation of
Valentine Dingley, sometime gentleman to the said bishop, who
declared before credible witness as followeth. How the said Bishop
Bonner, having this blind harper before him, spake thus unto him:
that such blind abjects which follow a sort of heretical
preachers, when they come to the feeling of the fire, will be the
first that will fly from it.

     To whom the blind man said, that if every joint of him were
burnt, yet he trusted in the Lord not to fly. Then Bonner,
signifying privily to certain of his men about him what they
should do, they brought to him a burning coal; which coal being
put into the poor man's hand, they closed it fast again, and so
was his hand piteously burnt. Amongst the doers whereof was the
said Master Valentine Dingley, witness and reporter hereof, as is
declared.

     We read in the story of Titus Livius of King Porsena, who,
after the burning of the right hand of Mucius Scaevola, which came
purposely to kill him, being only contented therewith, sent him
home to Rome again. But thus to burn the hands of poor men and
women which never meant any harm unto them, and yet not contented
with that, but also to consume their whole bodies without any just
cause, we find no example of such barbarous tyranny, neither in
Titus Livius, neither in any other story amongst the heathen.

     But to return to our Colchester martyrs again, as touching
William Mount and his wife, and burning of their daughter Rose
Allin's hand, sufficient hath been declared. With the said William
Mount and his family, was joined also in the same prison at
Colchester another faithful brother, named John Johnson, alias
Aliker, of Thorpe, in the county of Essex, labourer, of the age of
four and thirty years, having no wife alive, but three young
children, who also were with them indicted of heresy, and so all
these four lay together in Colchester castle.

     The other six prisoners lay in Mote hall, in the said town of
Colchester, whose names were: first, William Bongeor, of the
parish of St. Nicholas, in Colchester, glazier, of the age of
sixty years.

     2. Thomas Benold, of Colchester, tallow-chandler.

     3. William Purcas, of Bocking, in the county of Essex,
fuller, a young man, of the age of twenty years.

     4. Agnes Silverside, alias Smith, dwelling in Colchester,
widow, of the age of forty years.

     5. Helen Ewring, the wife of John Ewring, miller, dwelling in
Colchester, of the age of forty-five years or thereabouts, who was
one of the twenty-two prisoners mentioned before, sent up in bands
from Colchester to London; and after being delivered with the
rest, repaired home to Colchester again to her husband, where
notwithstanding she enjoyed her liberty not very long; for shortly
after her return, met with her one Robert Mainard, then bailiff of
Colchester, a special enemy to God's gospel, who, spying her, came
to her, and kissed her, and bade her welcome home from London.
Unto whom she considerately answered again, and said, that it was
but a Judas' kiss: "for in the end," quoth she, "I know you will
betray me;" as indeed it came to pass, for immediately after that
talk she was apprehended by him again, and there lodged with the
rest in the town prison, (as is aforesaid,) called the Mote hall;
where she remained till her death.

     6. The sixth of this company was Elizabeth Folkes, a young
maid, and servant in Colchester, of the age of twenty years. These
six were imprisoned in the town prison of Colchester, called Mote
hall, as the other four, above specified, were in the castle.

     In the time of the persecution of those persons above named,
were certain constant faithful brethren and sisters examined in
Mote hall, in Colchester, by Sir John Kingston, commissary, Master
Roper, and one Master Boswell, the bishop's scribe, the twenty-
ninth day of October, anno 1556; whose depositions the said
Boswell penned after his manner, and, in a letter close-sealed,
sent them to Bonner, bishop of London, the twenty-fourth day of
the said month, in the year aforesaid. The tenor of which letter
hereafter followeth, with their depositions and answers that stood
faithfully unto the same, as they were written to the bishop,
verbatim. The others I leave, and think it sufficient that the
letter speaketh, for oppressing the book with such frivolous
matter.

     "My duty and my most humble commendations premised unto your
honourable good Lordship, certifying the same, that Master
Kingston, Master Roper, and I, according to your Lordship's
letters, dated the fifth of October, have been at Colchester, and
there taken the names, dwelling-places, and opinions, of certain
wretched heretics, as by their depositions here enclosed appear;
which heretics were delivered to Master Kingston by indenture,
which he keepeth, as he saith, for his indemnity. If your
Lordship's letters had not come in time, he had sent them up to
London, for, when my servant came to him with the letters, he was
then setting them forward; whereupon the king and queen's
Majesties' honourable council wrote unto your Lordship, in their
letters dated the first of October, that there were delivered to
your Lordship's officers twenty-three persons, obstinately
persisting in detestable heresies, Master Kingston desired me to
certify your Lordship, that he received but twelve since the
twenty-ninth of September last; of which number he hath reconciled
six, namely, Elizabeth Wood, Christian Hare, Rose Fletcher, Joan
Kent, Agnes Stanley, and Margaret Simson, so that there are no
more remaining but six, whose names and depositions are here
enclosed, of whom I suppose there are but three, namely, Purcas,
Downes, and Johnson, that will persist in their obstinacy. The
other three are delivered after a sort, mentioned in their said
depositions, and I suppose they will be reconciled.

     "It may please your good Lordship to be advertised, that I do
see by experience, that the sworn inquest for heresies do, most
commonly, indict the simple, ignorant, and wretched heretics, and
do let the arch-heretics go; which is one great cause that moveth
the rude multitude to murmur, when they see the simple wretches
(not knowing what heresy is) to burn. I wish, if it may be, that
this common disease might be cured amongst the jurats of Essex;
but, I fear me, it will not be, so long as some of them be, as
they are, infected with the like disease. My duty had been, and my
mind was, to have come unto your Lordship myself with these
things, but being prevented with an ague, (daring not, as yet, to
take upon me so great a journey,) I do send them by Master
Staunton, your Lordship's receiver; trusting that he will safely
deliver them. And, upon further knowledge of your Lordship's
pleasure, all things shall be accomplished and done accordingly,
to the best of my little power: as knoweth Almighty God, who send
your Lordship prosperous health and long life, with increase of
honour to his pleasure. Amen. From Maldon, this twenty-fourth day
of October, anno 1556.

     "Your Lordship's poor officer and daily bead-man,

     JOHN BOSWELL."

     Divers examinations these good men had at sundry times before
divers justices, priests, and officers, as Master Roper, John
Kingston, commissary, John Boswell, priest, and Bonner's scribe,
and others more, whereof the said Boswell made relation to Bishop
Bonner, certifying him of their depositions, as is here to be
read.

The depositions, mord for word, as Boswell wrote them to Bonner.

     "Robert Purcas, of Bocking, in the county of Essex, where he
was born, single man, a fuller by his occupation, lettered, twenty
years of age, indicted of heresy, being examined saith: that he
was not confessed of a long time, nor will he be confessed to any
priest. He saith that priests have no power to remit sin. He will
not come to the church, nor will he hear mass; for all that is
idolatry. He saith he did receive the supper of the Lord,
(otherwise called the sacrament of the altar,) in King Edward's
time, as it was then set forth; but since that time, he hath not
and will not receive it, except it be ministered to him as it was
then. He saith that the sacrament of the altar is an idol, as it
is now ministered, and they that do worship it are idolaters: for
it is but bread and wine only. This fellow is obstinate, and a
glorious prating heretic.

     "Agnes Downes, alias May, alias Smith, alias Silverside, the
relict of one Silverside, married priest, deceased, dwelling in
Colchester, sixty years of age, and above, indicted for heresy,
being examined saith: that the supper of the Lord (otherwise
called the sacrament of the altar) is but bread and wine before it
is received; and when it is received in faith, and ministered by a
worthy minister, (as they be but few,) then it is Christ's flesh
and his blood spiritually, and no otherwise. She saith that the
sacrament is an idol, and ought not to be worshipped with
knocking, kneeling, nor holding up of hands; for all that is
idolatry. She will not come to the church; she will not hear mass;
she will not be confessed of any priest; she saith that none can
remit sin but only God; she is a froward, obstinate heretic, and
willing to burn her old rotten bones.

     "John Johnson, alias Aliker, of Thorpe, in the soke and
county of Essex, labourer, where he was born; having no wife, but
three young children; thirty-four years of age, and can read a
little; indicted of heresy, being examined saith: that he will not
come to the church, nor will he hear mass; he will not confess his
sins to a priest; he saith that no priest can remit sin; he saith
that the sacrament of the altar is an idol, and can be but bread
and wine, as well after the consecration as before: he saith that
to hear mass, or to worship the sacrament, is idolatry. All this
he heard, as he saith, one Trodgon preach, and he believeth that
the said Trodgon is a true prophet, and his sayings true. This is
a very simple obstinate heretic, and a stout foolish daw, without
reason.

     "Elizabeth Folkes, servant with one Nicholas Clere, of
Colchester, clothier, maid; born, as she saith, in Stoke Neyland,
in Suffolk, being of the age of twenty years, presented, but not
indicted, of heresy, being examined saith: that she will not come
to the church; she will not hear mass; she will not confess her
sins to any priest; she saith that the sacrament of the altar is
no better than bread and wine; she saith that no priest hath power
to remit sin; she is a tall, well-favoured young wench, and
willing to be reformed: whereupon, at the request of certain of
her friends, she is delivered, and committed to the safe keeping
of one Henry Ashby, of Colchester, a good catholic man; who hath
taken upon him to reconcile her accordingly, or else to feed her
with barley bread until she be reconciled."

     Here hast thou, good reader, the depositions which the said
Boswell sent to Bishop Bonner, as is aforesaid. Now, forasmuch as
occasion compelleth me to be brief, for sundry considerations, I
will therefore return again to the order of our time, anno 1557;
and so go forward with the said persecuted in Colchester, with
others their poor prison-fellows, to the number of ten, who, last
of all, were examined again in Mote hall, the twenty-fourth day of
June, by Dr. Chedsey, John Kingston, commissary, with other
priests, and Boswell the scribe, in the presence of the two
bailiffs of Colchester, Robert Brown and Robert Mainard, with
divers other justices both of the town and country, and other
gentlemen a great sort; at which time and place, and before the
said persons, they had sentence of condemnation read against them,
chiefly for not affirming the real presence in the sacrament of
their altar. The effect of their words therein was this, or such-
like, as here followeth.

First, the Lord's faithful prisoners in Mote hall.

     William Bongeor of the parish of St. Nicholas in Colchester,
glazier, said, that the sacrament of the altar was bread, is
bread, and so remaineth bread; and for the consecration it is not
the holier, but rather the worse. To this he did stand, as also
against all the rest of their papistical doctrine: and so had
sentence read against him.

     Thomas Benold of Colchester, tallow-chandler, affirmed the
like in effect that the said William Bongeor did; and so had
sentence also read against him.

     W. Purcas of Bocking said, that when he received the
sacrament, he received bread in a holy use, that preacheth the
remembrance that Christ died for him. To this he stood, and
against other their popish matters: and so also had sentence read
against him.

     Agnes Silverside, alias Smith, said, that she loved no
consecration. For the bread and wine is rather worse than better
thereby, she said. This good old woman answered them with such
sound judgment and boldness, to every thing they asked her, that
it rejoiced the hearts of many, and especially to see the patience
of such a reverend old age, against the taunts and checks of her
enemies. To this she also stood, and had sentence read against her
in like manner.

     Helen Ewring answered the like in effect as the others did,
clearly denying all the laws set forth by the pope, with her whole
heart. This good woman was somewhat thick of hearing, but yet
quick in understanding the Lord's matters, his name therefor be
praised! Against her also there was sentence read.
Illustration: The Examination of Elizabeth Folkes


     Elizabeth Folkes, the young maiden, being examined whether
she believed the presence of Christ's body to be in the sacrament
substantially and really, or no: answered that she believed that
it was a substantial lie, and a real lie. At which words the
priests and others chafed very much, and asked her again, whether
after the consecration there remained not the body of Christ in
the sacrament. And she answered, that before consecration and
after, it is but bread; and that man blesseth without God's word,
is cursed and abominable by the word, &c. Then they examined her
of confession to the priest, of going to church to hear mass, of
the authority of the bishop of Rome, &c.; unto all which she
answered, that she would neither use nor frequent any of them all,
by the grace of God, but utterly detest and abhor them from the
bottom of her heart, and all such trumpery. Then read they the
sentence of condemnation against her; in which time Dr. Chedsey
wept, that the tears trickled down his cheeks. So the sentence
being read, she kneeled down on both her knees, lifting up her
hands and eyes unto heaven, with fervent prayer in an audible
voice, praising God that ever she was born to see that most
blessed and happy day, that the Lord would count her worthy to
suffer for the testimony of Christ: "and, Lord," said she, "if it
be thy will, forgive them that thus have done against me; for they
know not what they do." Then rising up, she exhorted all those on
the bench to repentance, especially those who brought her to
prison, as Robert Mainard the bailiff, and such like; which
Mainard commonly, when he sat in judgment upon life and death,
would sit sleeping on the bench many times, so careful was his
mind on his office.

     Further, she willed halting gospellers to beware of blood,
for that would cry for vengeance, &c. And in the end she told them
all, laying her hand upon the bar, if they did not repent their
wicked doings therein, that undoubtedly the very bar would be a
witness against them at the day of judgment, that they had there
that day shed innocent blood.

     This Elizabeth Folkes, the day before she was condemned, was
examined only upon this article, Whether she believed that there
was a catholic church of Christ or no. Unto which she answered,
"Yea." Then was she immediately, by Boswell's means, (the scribe,)
delivered unto her uncle Holt of the same town of Colchester to
keep, who carried her home unto his house: and she being there,
might have departed thence many times, if she had willed; for 
there were means offered to convey her away. But she, hearing that
some doubted that she had yielded to the pope, (although it was
most untrue,) would in nowise content herself, but wept, and was
in such anguish of mind and terror of conscience, that (no remedy)
she would to the papists again, for any persuasion that could be.
And coming before them at Cosin's house at the White Hart in
Colchester, she was at utter defiance with them and their
doctrine; and so had, as you have heard, in the end a papistical
reward, as the rest of her brethren had.

The Lord's faithful prisoners in Colchester castle.

     William Mount, of Much Bentley in Essex, of the age of sixty-
one years, said, that the sacrament of the altar was an abominable
idol; and that if he should observe any part of their popish
proceedings he should displease God, and bring his curse upon him;
and therefore for fear of his vengeance he durst not do it. This
good father was examined of many things; but, God be thanked, he
stood to the truth, and in the end therefore had sentence of
condemnation read against him.

     John Johnson, of Thorpe, in Essex, widower, of the age of
thirty-four years, was examined as the rest, and made answer in
such sort as the papists counted him none of theirs, and therefore
condemned him with their bloody sentence, as they had done the
rest before. This John Johnson affirmed, that in the receiving of
the sacrament, according to Christ's institution, he receiveth the
body of Christ spiritually, &c.

     Alice Mount, the wife of the said William Mount, of the age
of one and forty years, being also examined as the rest, said and
confirmed the same in effect as her husband did, and was therefore
also condemned by their bloody sentence in like manner.

     Rose Allin, maid, the daughter of the said Alice Mount, of
the age of twenty years, being examined of auricular confession,
going to the church to hear mass, of the popish seven sacraments,
&c., answered stoutly, that they stank in the face of God, and she
durst not have to do with them for her life: neither was she (she
said) any member of theirs; for they were the members of
antichrist, and so should have (if they repented not) the reward
of antichrist. Being asked further, what she could say of the see
of the bishop of Rome, whether she would obey his authority or no,
she answered boldly, that she was none of his. "As for his see,"
quoth she, "it is for crows, kites, owls, and ravens to swim in,
such as you be; for by the grace of God I shall not swim in that
see while I live, neither will I have any thing to do therewith."
Then read they the sentence of condemnation against her, and so
sent her unto prison again unto the rest, where she sang with
great joy, to the wonder of many.

     Thus these poor condemned lambs, being delivered into the
hands of the secular power, were committed again every one unto
the prison from whence they came, where they remained with much
joy and great comfort, (in continual reading, and invocating the
name of God,) ever looking and expecting the happy day of their
dissolution; in which time the cruel papists left not their
mischievous attempts against them (although they would seem now to
have no more to do with them); for bloody Bonner, whose throat
never cried, "Ho," shortly after got a writ for the burning of the
foresaid ten good creatures; and to show the more diligence in the
cause, he sent his own trusty man down with it, named Edward
Cosin, and with him also his letter for the furtherance of the
matter, the thirtieth day of July, the next month after the
condemnation.

     The writ being thus received of the said bailiffs, and they
having then no leisure thereabouts, appointed the day of the
execution thereof, to be the second day of August next following.
And because the faithful souls were in two several prisons, as the
castle was for the country, and Mote hall for the town; therefore,
it was agreed among them, that they in Mote hall should be burnt
in the forenoon, and those at the castle by the sheriff of the
shire, in the afternoon, as here thou mayest see it more plain how
it came to pass accordingly.

     The second day of August, 1557, betwixt six and seven of the
clock in the morning, were brought from Mote hall unto a plat of
ground hard by the town-wall of Colchester, on the outward side,
William Bongeor, William Purcas, Thomas Benold, Agnes Silverside,
alias Smith, Helen Ewring, and Elizabeth Folkes, afore-named;
which being there, and all things prepared for their martyrdom, at
the last these said constant martyrs kneeled down, and made their
humble prayers to God; but not in such sort as they would, for the
cruel tyrants would not suffer them; especially one Master Clere,
among the rest, (who sometime had been a gospeller,) showed
himself very extreme unto them: the Lord give him repentance, if
it be his good will, and grace to be a better man! When they had
made their prayers, they rose, and made them ready to the fire.
And Elizabeth Folkes, when she had plucked off her petticoat,
would have given it to her mother, (which came and kissed her at
the stake, and exhorted her to be strong in the Lord,) but the
wicked there attending, would not suffer her to give it.
Therefore, taking the said petticoat in her hand, she threw it
away from her, saying, "Farewell, all the world! farewell faith!
farewell hope!" and so taking the stake in her hand, said,
"Welcome love!"&c. Now she, being at the stake, and one of the
officers nailing the chain about her, in the striking of the
staple he missed the place, and struck her with a great stroke of
the hammer on the shoulder-bone; whereat she suddenly turned her
head, lifting up her eyes to the Lord, and prayed, smilingly, and
gave herself to exhorting the people again.

     When all the six were also nailed likewise at their stakes,
and the fire about them, they clapped their hands for joy in the
fire, that the standers-by, which were, by estimation, thousands,
cried generally almost, "The Lord strengthen them; the Lord
comfort them; the Lord pour his mercies upon them;" with such-like
words, as was wonderful to hear.

     Thus yielded they up their souls and bodies into the Lord's
hands, for the true testimony of his truth. The Lord grant we may
imitate the same in the like quarrel, (if he so vouch us worthy,)
for his mercy's sake. Amen.

     In like manner the said day in the afternoon, were brought
forth into the castle-yard, to a place appointed for the same,
William Mount, John Johnson, Alice Mount, and Rose Allin,
aforesaid: which godly constant persons, after they had made their
prayers, and were joyfully tied to the stakes, calling upon the
name of God, and exhorting the people earnestly to flee from
idolatry, suffered their martyrdom with such triumph and joy, that
the people did no less shout thereat to see it, than at the others
that were burnt the same day in the morning.

     Thus ended all these glorious ten souls that day, their happy
lives unto the Lord, whose ages all did grow to the sum of four
hundred and six years, or thereabouts. The Lord grant we may well
spend our years and days, likewise, to his glory. Amen.

John Thurston, died in Colchester castle.

     Before, you have heard of the taking of John Thurston at Much
Bentley, in the house of one William Mount of the same town which
said John Thurston afterward, about the month of May, in the year
aforesaid, died in Colchester castle, a constant confessor of
Jesus Christ.



363. GEORGE EAGLES

The story and death of George Eagles, other termed Trudgeover, a
most painful traveller in Christ's gospel, who, for the same
gospel, most cruelly was martyred by the cruel papists.

     Among other martyrs of singular virtue and constancy, one
George Eagles deserveth not the least admiration, but is so much
the more to be commended, for that he, having little learning or
none, most manfully served and fought under the banner of Christ's
church. For oftentimes the will and pleasure of God is, to
beautify and adorn his kingdom with the weak and simple
instruments of this world; such as, in the Old Testament, Amos
was, who, with many others of obscure and unknown names, were
called from the herds and folds to the honour of prophets; as
likewise we read of the apostles, that were called from
fishermen's craft, and put into churches. Wherefore this George
Eagles is not to be neglected for his base occupation, whom Christ
called thence to set forth and declare abroad his gospel. Rather
we ought to glorify God the more thereby in his holiness, which in
so blind a time inspired him with the gift of preaching, and
constancy of suffering; who, after a certain time he had used the
occupation of a tailor, being eloquent and of good utterance, gave
and applied himself to the profit of Christ's church.

     Which man, as before, in those most bright and clear days of
King Edward the Sixth, he had not unfruitfully showed and preached
the power and force of the Lord, so afterward, in the tempestuous
time and fall of the church, (at what time the confessors of
Christ and his gospel were turmoiled, divers of them murdered,
part banished, and others constrained for fear not to show their
heads,) he expressed and uttered his manly stomach. For he,
wandering abroad into divers and far countries where he could find
any of his brethren, did there most earnestly encourage and
comfort them, now tarrying in this town, and sometime abiding in
that, certain months together, as occasion served, lodging
sometimes in the country, and sometimes, for fear, living in
fields and woods, who, for his immoderate and unreasonable going
abroad, was called Trudgeover. Oftentimes he did lie abroad in the
night without covert, spending the most part thereof in devout and
earnest prayer.

     His diet was so above measure spare and slender, that for the
space of three years, he used for the most part to drink nothing
but very water, whereunto he was compelled through necessity of
the time of persecution: and after, when he perceived that his
body, by God's providence, proved well enough with this diet, he
thought best to inure himself therewithal against all necessities.

     Now when he had profited Christ's church in this sort, by
going about and preaching the gospel a year or two, and especially
in Colchester and the quarters thereabout, that privy enemy which
envieth always the salvation and blessed estate of the good,
lurked and laid wait by all means possible for him, so that there
were divers spies sent out, who had in commandment, wheresoever
they found him, to bring him either quick or dead.

     But when this their attempt could not prevail, but all was in
vain, (the said Eagles with his brethren keeping in close, and
hiding themselves in out and dark places, as in barns, thickets,
holes, and privy closets,) his adversaries went about another way
to compass this their enterprise of taking him.

     For in the queen's name a grievous edict was proclaimed
throughout four shires, Essex, Suffolk, Kent, and Norfolk,
promising the party that took him, twenty pounds for his pains;
doubtless a worthy hire to entice any Jew to treachery. For being
inflamed with greedy desire of the money, they devised and
invented all ways and reasons they could possibly to be enriched
with the hurt and destruction of this silly man.

     At length it came to pass, that this George, being seen by
chance at Colchester upon Mary Magdalene's day, at which time they
kept a fair in the town, should have forthwith been delivered to
his adversaries, if he, perceiving the same, (as God would have
it,) had not conveyed himself away as fast as he could, a great
multitude pursuing after, and seeking diligently for him: who
first hid himself in a grove, and then from thence he stole into a
corn-field there by, and so lay secretly couched from the violence
of his enemies, insomuch as they were all, saving one, past hope
of taking him, and therefore ready to depart their way. This one,
having more subtlety and wicked craft in his head than the rest,
would not depart thence with his fellows, but climbed up into a
high tree, there to view and espy if he might see Eagles any where
stir or move.

     The poor man, thinking all sure enough by reason that he
heard no noise abroad, rose up on his knees, and lifting up his
hands, prayed unto God. And whether it were for that his head was
above the corn, or because his voice was heard, the lurker,
perceiving his desired prey that he hunted after, forthwith came
down, and suddenly laying hands on him, brought him as prisoner to
Colchester. Notwithstanding, the greedy and Judas knave, which had
so much promised him, was fain to be contented with a very small
reward, and glad to take that too, lest he should have had nothing
at all.

     This George Eagles, not without great lamentation of divers
good men, and great lack unto the church of God, (of which to his
power he was a worthy instrument,) was committed to prison there,
and from thence within four days after conveyed to Chelmsford,
where he abode all that night in devout prayer, and would not
sleep, neither would eat or drink but bread and water. The next
day he was carried to London to the bishop or the council, and
there remained a certain time; and then was brought down to
Chelmsford to the sessions, and there was indicted and accused of
treason, because he had assembled companies together, contrary to
the laws and statutes of the realm in that case provided. For so
it was ordained a little before, to avoid sedition, that if men
should flock secretly together above the number of six, they
should be attached of treason: which strait law was the casting
away of the good duke of Somerset before mentioned.

     And albeit it was well known, that poor Eagles did never any
thing seditiously against the queen, yet to cloak an honest matter
withal, and to cause him to be the more hated of the people, they
turned religion into a civil offence and crime; and though he
defended his cause stoutly and boldly, making a full declaration 
of his religion or faith, before the judges, yet could he not
bring it to pass by any means, but that he must needs be indicted
(as is said) of treason; whose indictment did run much after this
fashion:

     "George Eagles, thou art indicted by the names of George
Eagles, otherwise Trudgeover-the-World, for that thou didst such a
day make thy prayer, that God should turn Queen Mary's heart, or
else take her away."

     He denied that he prayed that God should take her away, but
he confessed, he prayed that God would turn her heart, in his
prayer. Well, notwithstanding, he was condemned for a traitor,
although the meaning thereof was for religion.

     This thing done, he was carried to the new inn, called the
sign of the Crown, in Chelmsford, by the beastly bailiffs, which
(some of them) were they that before did their best to take him.
And being in the inn, one Richard Potto the elder, an inn-holder,
dwelling at the sign of the Cock in the same town, did much
trouble him, in persuading him to confess he had offended the
queen in his prayer, (which he was condemned for,) and to ask her
forgiveness. To whom he said, he had not offended her Grace in
that behalf.

     So in process of time, he was laid upon a sledge, with a
hurdle on it, and drawn to the place of execution, being fast
bound, having in his hand a Psalmbook, of the which he read very
devoutly all the way with a loud voice, till he came there. And
being on the ladder, this foresaid Potto did much trouble him with
the matter aforesaid, when he would have uttered other things,
till such time as the sheriff commanded Potto to hold his peace,
and trouble him no more: so he made his confession, and stood very
constant still; then he was turned off the ladder.

     With him were cast certain thieves also [the day before]; and
[now] the next day, when they were brought out to be executed with
him, there happened a thing that did much set forth and declare
the innocency and godliness of this man. For being led between two
thieves to the place where he should suffer, when as he exhorted
both them and all others to stand stedfastly to the truth, one of
these turned the counsel he gave into a jesting matter, and made
but a flout at it. "Why should we doubt to obtain heaven," saith
he, "forasmuch as this holy man shall go before us, as captain and
leader unto us in the way. We shall flee thither straight, as soon
as he hath once made us the entry."

     In this, George Eagles and that other did greatly reprove
him; who, on the other side, gave good heed to George's
exhortation, earnestly bewailing his own wickedness, and calling
to Christ for mercy. But the more that the first was bid to be
still, and to leave off his scoffing, the more perverse he did
continue in his foolishness, and his wicked behaviour.

     At length he came to the gallows where they should be hanged,
but George was carried to another place there by, to suffer.
Between the two it was the godlier's chance to go the foremost,
who being upon the ladder, after he had exhorted the people to
beware and to take heed to themselves, how they did transgress the
commandments of God, and then had committed his soul into God's
hands, he ended his life after a godly and quiet manner. The
mocker's turn cometh next, which would have said likewise
somewhat, but his tongue did fumble and falter in his head, that
he was not able to speak a word. Fain would he have uttered his
mind, but he could not bring it out. Then did the under sheriff
bid him say the Lord's Prayer, which he could not say neither, but
stutteringly, as a man would say, one word to-day, and another to-
morrow. Then one did begin to say it, and so bade him say after.
Such as were there, and saw it, were very much astonished,
especially those that did behold the just punishment of God
against him that had mocked so earnest a matter.

     George Eagles in the mean while, after he had hanged a small
time, having a great check with the halter, immediately one of the
bailiffs cut the halter asunder, and he fell to the ground being
still alive, although much amazed with the check he had off the
ladder. Then one William Swallow of Chelmsford, a bailiff, did
draw him to the sled that he was drawn thither on, and laid his
neck thereon, and with a cleaver (such as is occupied in many
men's kitchens, and blunt) did hackle off his head, and sometimes
hit his neck, and sometimes his chin, and did foully mangle him,
and so opened him. Notwithstanding this blessed martyr of Christ
abode constant in the very midst of his torments, till such time
as this tormentor William Swallow did pluck the heart out of his
body. The body being divided in four parts, and his bowels burnt,
was brought to the foresaid Swallow's door, and there laid upon
the fish-stalls before his door, till they had made ready a horse
to carry his quarters, one to Colchester, and the rest to Harwich,
Chelmsford, and St. Osyth's. His head was set up at Chelmsford on
the market-cross, on a long pole, and there stood, till the wind
did blow it down; and lying certain days in the street tumbled
about, one caused it to be buried in the church-yard in the night.

     Also a wonderful work of God was it that he showed on this
wicked bailiff Swallow, who, within short space after this, was so
punished, that all the hair went well near off his head; his eyes
were as it were closed up, and could scantly see; the nails of his
fingers and toes went clean off. He was in such case of his body,
as though he had been a leper, and now in his last age almost a
very beggar; and his wife, which he a little after married, God
hath punished with the falling-sickness, or a disease like unto
that: which may be a warning or glass for all men and women to
look in, that be enemies to God's true servants.

     No less token of his marvellous judgment did God show upon
the foresaid Richard Potto, which did so much trouble this George
Eagles in the inn, and at the place of execution, as is above
specified. He lived till the beginning of Queen Elizabeth's reign,
all which time he little joyed: and being on a time in a great
chafe with two or three of his neighbours in his own house,
feeling himself not well, he said to one of his servants, "Go with
me into the chamber." And when he came there, he fell down on a
low bed, as heavy as he had been lead, and lay there foaming at
the mouth, and could never speak after, neither yet understand
what was said to him, as by all means was tried by his neighbours
with signs to him made, but lay as senseless as it had been a very
dumb beast, and within three or four days died. God grant that
this token, sent of God, with many more like, may be a warning to
us ever hereafter while we shall live, unto the world's end!

     Thus the godly and blessed man, more worthy of heaven than
earth, suffered great extremity after a most unworthy manner,
being counted but as an outcast of the world, yet, at the hands of
Christ and his church, a most worthy martyr; whose remembrance
shall shine so freshly among posterity, that it shall never decay
while the world standeth. Besides that, God hath wonderfully
declared his just judgment upon that man that did first betray
him. His name was Rafe Lardin, dwelling in the town of Colchester;
who, in the year of our Lord 1561, was attached of felony and
brought to the sessions at Chelmsford, and there condemned to be
hanged. Being at the bar, he said these words before the judges
there, and a great multitude of people: "This is most justly
fallen upon me," saith he, "for that I betrayed the innocent blood
of a good and just man, George Eagles; who was here condemned in
the time of Queen Mary's reign, through my procurement, who sold
his blood for a little money." By this all persecutors may learn
to beware how they seek the life of any simple man that professeth
the truth, lest God show his displeasure against them likewise,
and measure to them as they have measured to others before.

     Besides this, God hath wonderfully showed his work: for at a
time when they laid great wait for this George Eagles, so that it
was thought that it was impossible but that he should be taken,
being so beset, his friends did put him into apprentice-apparel,
viz. watchet-hose, (as there manner is,) and an old cloak, and set
him on a pack of wool, as though he had ridden to carry wool to
the spinners. So he rode amongst the midst of his adversaries, and
escaped them all for that time.

     Another troubler of the said George Eagles was also Justice
Brown, who enjoyed not his cruelty many years after, &c. Also when
he was at the sessions at Chelmsford, there was a rumour raised,
that he had accused divers honest men that did keep him in their
houses, and was conversant with him; and all to discredit him:
which rumour was very false and utterly untrue.-- Witness one
Reynold, with divers others dwelling in Chelmsford.

One Frier, and a certain godly woman, burnt at Rochester, who was
the sister of George Eagles.

     About the same time and month, one named Frier, with a woman
accompanying him, who was the sister of George Eagles, in the like
cause of righteousness, suffered the like martyrdom by the
unrighteous papists, whose tyranny the Lord of his mercy abate and
cut short, turning that wicked generation, if it be his will, to a
better mind.



364. RICHARD CRASHFIELD

The martyrdom and examinations of Richard Crashfield, of
Wymondham, condemned to death for the testimony of Jesus Christ.

     About this time suffered at Norwich a godly man and a
constant martyr of Christ, called Richard Crashfield, whose
examinations before the chancellor, named Dunning, as he penned
them with his own hand, so have we faithfully recorded the same.

     "'How say you, sirrah!' said the chancellor, 'to the
ceremonies of the church?'

     "Then said I, 'What ceremonies?' He said unto me, 'Do you not
believe that all the ceremonies of the church are good and godly?'

     "My answer was, 'I do believe so many as are grounded in the
Testament of Jesus Christ.'

     "'Tush,' said he, 'do you believe in the sacrament of the
altar?' I said, I knew not what it was.'

     "Then said he, 'Do you not believe that Christ took bread,
gave thanks, brake it, and said, Take, eat, this is my body?'
'Yes, verily,' said I, 'and even as Christ did speak, so did he
perform the work.'

     "'Tush,' said he, 'do you not believe this, that after the
words be spoken by the priest, there is the substance of Christ's
body, flesh and blood? How say you, do you not believe this?
Speak, man!'

     Crashfield.--"'I do believe that Christ's body was broken for
me upon the cross, and his blood shed for my redemption, whereof
the bread and the wine are a perpetual memory, the pledge of his
mercy, the ring or seal of his promise, and a perpetual memory for
the faithful unto the end of the world.' So then I was commanded
into prison until the next day.

     "The day following I was brought forth. Then the chancellor
said unto me, 'Richard, how say you? Are you otherwise minded than
you were yesterday?' He, rehearsing all the words that we had
afore, said, 'Are not these your words?' Whereunto I answered,
'Yes.'

     "Then said he, 'How say you, can you not find in your heart,
when you come to church, to kneel down before the rood, and make
your prayer?' I answered and said, 'No;' rehearsing the
commandment of God forbidding the same.

     "He said, 'Have you not read or heard, that God commanded an
image to be made?' I answered, 'What image?' He said, 'The brazen
serpent?'

     "I said, 'Yes, I have heard it read, how that God did command
it to be made, and likewise to be broken down.'

     "Then Dr. Brydges said, 'Wherefore did God command the
seraphim and cherubim to be made?' I said, I could not tell; I
would fain learn.

     "Then said the chancellor, 'But how say you to this? Can you
find in your heart to fall down before the picture of Christ,
which is the rood?' 'I said, 'No, I fear the curse of God: for it
is written, that God curseth the hands that make them, yea, and
the hands that make the tools wherewith they are carved.'

     "Then Dr. Brydges raged and said, 'List now what a piece of
Scripture he hath here gotten to serve his purpose, for he will
not allow but where he listeth.'

     "Then said the chancellor, 'How say you to confession to the
priest? when were you confessed?' I said, 'I confess myself daily
unto the eternal God, whom I most grievously offend.'

     "Then the chancellor said, 'Do you not then take confession
to the priest to be good?' I answered, 'No, but rather wicked.'

     "Then the chancellor said, 'How say you by yonder gear,
yonder singing, and yonder playing on the organs? Is it not good
and godly?' I said, 'I could perceive no godliness in it.'

     "Then he said, 'Why, is it not written in the Psalms, That we
should praise God with hymns and spiritual songs?' I said, 'Yes,
spiritual songs must be had; but yonder is of the flesh, and of
the spirit of error: for to you it is pleasant and glorious, but
to the Lord it is bitter and odious.'

     "Then said the chancellor, 'Why, is it not written, My house
is a house of prayer?' I said, 'Yes. It is written also, That you
have made my house of prayer a den of thieves.'

     "With that the chancellor looked, and said, 'Have we?' I
answered and said, 'Christ said so.' Then was I commanded to ward.

     "Then Thursday next following was Dr. Brydges sent to me, to
examine me of my faith. And he said, 'Countryman, my Lord Bishop
(for love he would have you saved) hath sent me unto you, because
to-morrow is your day appointed: therefore my Lord hath thought it
meet, that you should declare unto me your faith: for to-morrow my
Lord will not have much ado with you.' I answered and said, 'Hath
my Lord sent you? It is not you to whom I am disposed to show my
mind.'

     "Then he said to me, 'I pray you, show me your mind
concerning the sacrament of the altar.' I answered, 'Are you
ignorant what I have said?' He said, 'No, for it was well written.
Except you believe,' saith he, 'as the church hath taught, you are
damned both body and soul.'

     "I answered and said, 'Judge not, lest you be judged: condemn
not, lest you be condemned.' And he said, 'Lo, we shall have a
traitor as well as a heretic: for he will disallow the king's
judgment.'

     "I said, 'No, I do not disallow the king's judgment; but
yours I do disallow. For I pray you tell me, how came you by this
judgment?' He answered and said, 'By the church; for the church
hath power to save and condemn: for if you be condemned by the
church, be ye sure, that you be damned both body and soul.'

     "Then I answered, 'If you have this power, I am sore
deceived: for I believe that Christ shall be our judge. But now I
perceive that you will do [so] much for him, that you will not put
him to the pain.'

     "Then he said, 'Stand nearer, countryman: why stand ye so far
off?' I said, 'I am near enough, and a little too near.'

     "Then he said, 'Did not Christ say, Is not my flesh meat, and
my blood drink indeed?' I said, 'To whom spake Christ those
words?' He said, 'To his disciples.'

     "I (intending to rehearse the text) said, 'Whereat did
Christ's disciples murmur inwardly?' He said, 'No, they did not
murmur: but they were the infidels,' saith he; 'for the disciples
were satisfied with those words.'

     "I said, 'Did not Christ say thus, as he taught at Capernaum?
Whereat his disciples murmured, saying, 'This is a hard saying;
who can abide the hearing of it? Jesus perceiving their thoughts,
said, Doth this offend you?'

     "Then he raged, and said, 'Oh! thou wrestest the text for
thine own purpose: for the disciples did never murmur, but the
unbelievers, as thou art.' I said, 'Yes, but I perceive you know
not the text.'

     "Then said he, with much raging, 'I will lay my head thereon,
it is not so.' Then said I, 'I have done with you.'

     "Then said he, 'What shall I tell my Lord of you?' 'If you
have nothing to tell him, your errand shall be the sooner.done,'
said I. And so he departed.

     "Then on Friday I was brought forth to receive judgment. Then
the chancellor said unto me, Are you a new man, or are you not?' I
answered and said, 'I trust I am a new man, born of God.'

     "'God give grace you be so,' said he. So he rehearsed all my
examination, and said, 'How say you, are not these your words?' I
said, 'Yes, I will not deny them.'

     "Then he said to Dr. Pore, standing by, 'I pray you talk with
him.' Then he, alleging to me many fair flattering words, said,
'Take, eat, this is my body. How say you to this? Do you not
believe that it is Christ's body? speak.' I said, 'Have you not my
mind? Why do you trouble me?'

     "He said, 'What did Christ give you? was it bread, or was it
not?' I said, 'Christ took bread, and gave thanks, and gave it;
and they took bread, and did eat. And St. Paul maketh it more
manifest, where he saith, So oft as ye shall eat of this bread,
and drink of this cup, ye shall show forth the Lord's death until
he come. St. Paul saith not here as you say: for he saith, So oft
as ye shall eat of this bread. He doth not say body.'

     "So they, intending that I should go no further in the text,
said, 'Tush, you go about the bush. Answer me to the first
question. Let us make an end of that. What say you to the bread
that Christ gave? Let me have your mind in that.' I answered, 'I
have said my mind in it.'

     "Then the chancellor said, 'No, we will have your mind in
that.' I answered, 'I have said my mind in it.'

     "Then said the chancellor, 'No, we will have your mind more
plainly: for we intend not to have many words with you.' I said,
'My faith is fully grounded and stablished, that Christ Jesus, the
Easter-lamb, hath offered his blessed body a sacrifice to God the
Father, the price of my redemption. For by that only sacrifice are
all the faithful sanctified, and he is our only Advocate and
Mediator, and he hath made perfect our redemption. This hath he
done alone, without any of your daily oblations.'

     "Then Dr. Brydges started up and said, 'Truth! your words are
true indeed. You take well the literal sense: but this you must
understand, that like as you said that Christ offered his body
upon the cross, which was a bloody sacrifice, and a visible
sacrifice; so likewise we daily offer the selfsame body that was
offered upon the cross, but not bloody and visible, but invisible,
unto God the Father.' 'Do you offer Christ's body?' I said; 'why
then Christ's sacrifice was not perfect. But Christ is true, when
all men shall be liars.'

     "Then he said, 'Thou shalt not fear him that hath power to
kill the body; but thou shalt fear him that hath power to kill
both body and soul.' I answered and said, 'It is not so. But the
text is thus, Thou shalt not fear them that have power to kill the
body, and then have done what they can. But thou shalt fear him
that hath power to kill both body and soul, and cast them both
into hell-fire, and not them.'

     "He answered and said, 'Yes; for it is the church.' I
answered and said, Why, Christ saith, I give my life for the
redemption of the world. No man taketh my life from me, saith he,
but I give it of my own power; and so I have power to take it
again. Therefore Christ the Son of God did offer his body once for
all. And if you will presume to offer his body daily, then your
power is above Christ's power.' With that he chafed and said,
'What, shall we have doctrine? Ye are not hereto appointed.'

     "Then the chancellor stood up and said, 'Will ye turn from
this wicked error, and be an example of goodness, as you have been
an example of evil, (for by your wicked reading, you have
persuaded simple women to he in this error,) and ye shall have
mercy.' And I said, 'It is of God that I do crave mercy, whom I
have offended, and not of you.'

     "Then said the chancellor, 'When were you at your parish
church? These two years and more you have stood excommunicate:
wherefore you are condemned!' And so I was condemned."

     Thus hast thou, gentle reader! the examinations of this godly
young man, set forth and written with his own hand, who, not long
after his condemnation, was, by the sheriffs and officers there,
brought to the stake, on August the fifth, where with much
patience and constancy he entered his blessed martyrdom. At the
burning of which Christian martyr, one Thomas Carman the same time
was apprehended (by what occasion it is not yet to us fully
certain, whether it was for words, or for praying with him, or for
pledging him at his burning); concerning which Thomas Carman, his
story hereafter followeth in his order and place, further to be
seen.



365. JOYCE LEWES.

The apprehension and death of Mistress Joyce Lewes, the wife of
Thomas Lewes, of Mancetter, most constantly suffering for God's
word at Lichfield.
Illustration: The sumner forced to eat his citation of Mary Lewes


     Mistress Joyce Lewes, a gentlewoman born, was delicately
brought up in the pleasures of the world, having delight in gay
apparel, and such-like foolishness, with the which follies the
most part of the gentlefolks of England were then, and are yet,
infected; who was married first to one called Appleby, and
afterward to one Thomas Lewes of Mancetter. In the beginning of
Queen Mary's time she went to the church and heard mass as others
did, but when she heard of the burning of that most godly and
learned martyr, Laurence Saunders, who suffered in Coventry, she
began to take more heed to the matter, and inquired earnestly, of
such as she knew feared God, the cause of his death. And when she
perceived it was because he refused to receive the mass, she began
to be troubled in conscience, and waxed very unquiet. And because
her house was even hard by Master John Glover's house, of whom
mention was made before, (a man of blessed memory, and a singular
example, for his unfeigned godliness and manifold troubles which
he suffered for the gospel,) she did oftentimes resort to him, and
desired him to tell her the faults that were in the mass, and
other things that at that time were urged as necessary to
salvation.

     Now he, perceiving both her unquiet mind, and also the desire
she had to know the truth, did most diligently instruct her in the
ways of the Lord, approving unto her, out of God's holy word, that
the mass, with all other papistical inventions, was odious in
God's sight; and besides this, reproved her, for that she
delighted in the vanities of this world so much. By the which
godly counsel given by him, it happened that she began to wax
weary of the world, thoroughly sorrowful for her sins, being
inflamed with the love of God, desirous to serve him according to
his word, purposing also to flee from those things the which did
displease the Lord her God. And because she had learned the mass
to be evil and abominable, she began to hate it. And when at a
time she was compelled by the furiousness of her husband to come
to the church, at the same time when the holy water was cast, she
turned her back towards it, and showed herself to be displeased
with their blasphemous holy water, injurious to the blood of
Christ. Whereupon she was accused before the bishop for the
despising of their sacramentals.

     Immediately a citation was sent for her to her husband's
house, to appear before the bishop incontinently. The sumner that
brought the citation, delivered it to her husband, who, looking
upon it, and perceiving what it was, was moved with anger, willing
the sumner to take the citation with him again, or else he would
make him to eat it. The sumner refused to take it again, for he
thought no man durst have been so bold to trouble him: but in the
end Lewes compelled the said sumner to eat the citation indeed, by
setting a dagger to his heart; and when he had eaten it, he caused
him to drink to it, and so sent him away. But immediately after,
the said Lewes with his wife were commanded to appear before the
bishop, where the said Lewes by and by submitted himself, and,
desiring the bishop to be good to him, excused himself after the
best fashion he could. Whereupon the bishop was content to receive
his submission, with condition that his wife should submit herself
also. But she stoutly told the bishop, that by refusing of the
holy water, she had neither offended God, nor any part of his
laws. At the which words the bishop being grievously offended, yet
because she was a gentlewoman, and he would not take her at the
worst, (as he said,) he gave her one month's respite, binding her
husband in a hundred pounds, to bring her again unto him at the
month's end: and so they were both let go.

     When they came to their own house, the said Mistress Joyce
Lewes gave herself to most diligent prayer, and invocating of the
name of God, resorting continually to the abovenamed man of God,
Master John Glover, who did most diligently instruct her with
God's word, willing her in any case not to meddle with that matter
in respect of vainglory, or to get herself a name, showing her the
great dangers she was like to cast herself in, if she should
meddle in God's matters otherwise than Christ doth teach.

     When the month was now almost expired, and the time at hand
that she should be brought before the said bishop, her husband
being advertised by the said Master John Glover and others not to
carry her to the bishop, but to seek some ways to save her, or, if
the worst should come, to be content to forfeit so much money,
rather than to cast his own wife into the fire; he answered, he
would not lose or forfeit any thing for her sake. And so, like a
murderer of his own wife, he carried her to the bloody bishop,
where she was examined, and found more stout than she was before
death was threatened. And to begin withal, she was sent to such a
stinking prison, that a certain maid which was appointed to keep
her company, did swoon in the same prison.

     Being thus kept in prison, and oftentimes examined, and ever
found stout, at the length she was brought in judgment, and
pronounced a heretic worthy to be burnt. When the bishop reasoned
with her, why she could not come to the mass, and receive the
sacraments and sacramentals of the holy church: she answered,
"Because I find not these things in God's word, which you so urge
and magnify as things most needful for men's salvation. If these
things were in the same word of God commanded, I would with all my
heart receive, esteem, and believe them." The bishop answered, "If
thou wilt believe no more than is in the Scripture, concerning
matters of religion, thou art in a damnable case." At which words
she was wonderfully amazed, and being moved by the Spirit of God,
told the bishop that his words were ungodly and wicked.

     After her condemnation, she continued a whole twelvemonth in
prison, because she was committed to the sheriff that was of late
chosen, who could not be compelled to put her to death in his
time, as he affirmed: for the which thing, after her death, he was
sore troubled, and in danger of his life. All that time she was in
prison, her behaviour was such both in words and deeds, that all
they that had any spark of godliness or civil honesty, did greatly
lament her case, that she should be put to death.

     Now when the time did draw near the which God had appointed
for her deliverance, the writ de comburendo (as they term it)
being brought down from London, she desired certain of her friends
to came to her, with whom, when they came, she consulted how she
might behave herself, that her death might be more glorious to the
name of God, comfortable to his people, and also most
discomfortable unto the enemies of God. "As for death," said she,
"I do not greatly pass. When I behold the amiable countenance of
Christ, my dear Saviour, the uglisome face of death doth not
greatly trouble me." In the which time also she reasoned most
comfortably out of God's word, of God's election and reprobation.

     In the evening, before the day of her suffering, two of the
priests of the close of Lichfield came to the under-sheriff's
house where she lay, and sent word to her by the sheriff, that
they were come to hear her confession: for they would be sorry she
should die without. She sent them word again, she had made her
confession to Christ her Saviour, at whose hands she was sure to
have forgiveness of her sins. As concerning the cause for the
which she should die, she had no cause to confess that, but rather
to give unto God most humble praise, that he did make her worthy
to suffer death for his word: and as concerning that absolution 
that they were able to give unto her, being authorized by the
pope, she did defy the same, even from the bottom of her heart.
The which thing when the priests heard, they said to the sheriff, 
"Well, to-morrow her stoutness will be proved and tried: for
although perhaps she hath now some friends that whisper her in her
ears, to-morrow we will see who dare be so hardy as to come near
her." And so they went their ways with anger, that their
confession and absolution was nought set by.

     All that night she was wonderfully cheerful and merry, with a
certain gravity, insomuch that the majesty of the Spirit of God
did manifestly appear in her, who did expel the fear of death out
of her heart; spending the time in prayer, reading, and talking
with them that were purposely come unto her, to comfort her with
the word of God.

     About three of the clock in the morning, Satan (who never
sleepeth, especially when death is at hand) began to stir himself
busily, shooting at her that fiery dart, the which he is wont to
do against all that are at defiance with him, questioning with
her, how she could tell that she was chosen to eternal life, and
that Christ died for her: "I grant that he died: but that he died
for thee how canst thou tell?" With this suggestion when she was
troubled, they that were about her did counsel her to follow the
example of Paul, where he saith, which hath loved me, and given
himself for me. Also that her vocation and calling to the
knowledge of God's word was a manifest token of God's love towards
her, especially that same Holy Spirit of God working in her heart
that love and desire towards God to please him, and to be
justified by him through Christ, &c. By these and like
persuasions, and especially by the comfortable promises of Christ,
brought out of the Scripture, Satan was put to flight, and she
comforted in Christ.

     About eight of the clock, Master Sheriff came to her into her
chamber, saying these words, "Mistress Lewes, I am come to bring
you tidings of the queen's pleasure, the which is, that you shall
live no longer but one hour in this world: therefore prepare
yourself thereunto, it standeth you in hand." At which words,
being so grossly uttered, and so suddenly by such an officer as he
was, she was somewhat abashed. Wherefore one of her friends and
acquaintance standing by, said these words, "Mistress Lewes, you
have great cause to praise God, who will vouchsafe so speedily to
take you out of this world, and make you worthy to be a witness of
his truth, and to bear record unto Christ, that he is the only
Saviour."

     After the which words spoken thus, she said, "Master Sheriff,
your message is welcome to me, and I thank my God, that he will 
make me worthy to adventure my life in his quarrel." And thus
Master Sheriff departed. And within the space of one hour he came
again, cum gladiis et fustibus; and when he came up into the
chamber, one of her friends desired him to give him leave to go
with her to the stake, and to comfort her, the which the sheriff
granted at that time; but afterwards he was sore troubled for the
same, when she was dead.

     Now when she was brought through the town with a number of
bill-men, a great multitude of people being present, she, being
led by two of her friends, (which were Master Michael Reniger, and
Master Augustine Bernher, [see note 1 below]) she was brought to
the place of execution. And because the place was far off, and the
throng of the people great, and she not acquainted with the fresh
air, (being so long in prison,) one of her friends sent a
messenger to the sheriff's house for some drink; and after she had
prayed three several times, in the which prayer she desired God 
most instantly to abolish the idolatrous mass, and to deliver this
realm from papistry; (at the end of which prayers the most part of
the people cried, Amen; yea, even the sheriff that stood hard by
her, ready to cast her in the fire for not allowing the mass, at
this her prayer said with the rest of the people, Amen;) when, she
had thus prayed, she took the cup into her hands, saying, "I drink
to all them that unfeignedly love the gospel of Jesus Christ, and
wish for the abolishment of papistry." When she had drunk, they
that were her friends drank also. After that a great number,
specially the women of that town, did drink with her; which
afterward were put to open penance in the church by the cruel
papists, for drinking with her.

     When she was tied to the stake with a chain, she showed such
a cheerfulness that it passed man's reason, being so well coloured
in her face, and being so patient, that the most part of them that
had honest hearts did lament, and even with tears bewail the
tyranny of the papists. When the fire was set upon her, she
neither struggled nor stirred, but only lifted up her hands
towards heaven, being dead very speedily: for the under-sheriff at
the request of her friends had provided such stuff, by the which
she was suddenly despatched out of this miserable world.

     This amongst other things may not be forgotten, that the
papists had appointed some to rail upon her openly, and to revile
her, both as she went to the place of execution, and also when she
was at the stake. Amongst others there was an old priest, which
had a pair of writing-tables, to note both the names of the women
that drank of her cup, (as before you heard,) and also described
her friends by their apparel, for presently he could not learn
their names, and afterwards inquired for their names. And so,
immediately after, process was sent out for them, both to Coventry
and other places. But God, whose providence sleeps not, did defend
them from the hands of these cruel tyrants. Unto the which God,
with the Son and the Holy Ghost, be honour and glory forever.
Amen. [see note 2]

Note 1: "Augustine Bernher -- that faithful friend was to both our
martyrs 'their companion in tribulation;' and had the boldness to
be present when they suffered.

     "Of such a man, it is to be regretted that we know so little.
He was a Swiss; and, from being an attendant on his venerable and
aged master, Bishop. Latimer, became a minister of Christ, and was
a preacher of the gospel in the reigns of Edward VI., Queen Mary,
and Elizabeth. Between Bishop Latimer and his pious and faithful
Swiss there subsisted an affectionate familiarity;-- a
circumstance not unfrequent in those days of primitive simplicity. 
To Bishop Latimer, Augustine Bernher was 'above a servant -- a
brother beloved;' and the more intimate and unreserved their
intercourse, the greater was Bernher's veneration for one, whom he
calls 'my most dear master.' How, indeed, could Bernher otherwise
regard such a man, than with feelings of the deepest veneration
and pious regard, whom he styles 'a holy man of God,' and 'a
faithful servant of God?' These were the sacred characters in
which he delighted to contemplate his 'most dear master,' and in
which he himself desired to be like him. It is Augustine Bernher
who has recorded his aged master's long continuance in prayer,
when his outward man was so decayed that he had not power of
himself to rise again from his bended knees. It is he who has told
us, also, what was the grand subject-matter of his prayers, when,
on the death of Edward and the accession of Mary, he saw popery
rising again in all its subtlety and power. He tells us, his
constant prayer was 'for the speedy re-establishment of the
protestant religion;' for which, as he often wished he might, 'he
shed his heart's blood.' How soon the prayers of this apostolic
man were answered, both in the circumstances of his death and in
the accession of Elizabeth, it is unnecessary to remind our
readers.

     "During the Marian persecution, the principal refuge of
Augustine Bernher was at Baxterley, an obscure village in this
county, about four miles from Mancetter. He was, however, for a
while, during the height of that fierce persecution, the minister
of a congregation in London, which assembled privately, first in
one secret place, and then another; and not unfrequently, for
their greater security, on board some vessel on the Thames. Of
this little flock, some were apprehended and burnt; and, among
others, one of their ministers, John Rough. This eminent minister,
as he once returned from the spectacle of a martyrdom, said to a
friend, he had been to learn the way.' After he had entered heaven
by that fiery way, every step of which he was so soon called to
tread, Augustine Bernher became, in those perilous times, the
minister of his congregation."

Note 2: Of  Mrs. Lewes and her martyrdom the writer had never
heard, until, to his surprise, he met with an account of her
sufferings in Fox's Martyrology; and was delighted to find that
two of the noble army of martyrs' had been enrolled from his own
village;-- an honour far surpassing that for which it is chiefly
renowned, as the Manduessedum of the Romans.

'Their blood is shed
In confirmation of the noblest claim,--
Our claim to feed upon immortal truth;
To walk with God; to be divinely free;
To soar, and to anticipate the skies:
Yet few remember them!'

     "Mr. Thomas Lewes, her husband, and his family, from about
the year 1547 to 1625, possessed the estate, and that portion of
the manor, which is now the property of T. C. Hincks, Esq.; and
there is no doubt that the house, in which Mrs. Lewes lived, was
nearly in the same situation as that which is now in the
occupation of Mr. Charles Weetman; for, besides some traces of it,
which remain unto this day, the historian says, 'It was even hard
by Mr. John Glover's;' which enabled her to hold frequent
conversations with him on religious subjects." -- Rev. B.
Richings, A. M., vicar of Mancetter.



366. RALPH ALLERTON, JAMES AUSTOO, MARGERY AUSTOO, AND RICHARD
ROTH

The martyrdom of Ralph Allerton, James Austoo, Margery Austoo, and
Richard Roth, burnt at Islington.

Illustration: Ralph Allerton at the stake


     In searching out the certain number of the faithful martyrs
of God that suffered within the time and reign of Queen Mary, I
find, that about the seventeenth day of September were burned at
Islington, nigh unto London, these four constant professors of
Christ, Ralph Allerton, James Austoo, Margery Austoo, his wife,
and Richard Roth. Among the which, it first appeareth that this
Ralph Allerton was, more than a year before his condemnation,
apprehended and brought before the Lord Darcy of Chiche; and was
there accused, as well for that he would not consent and come unto
the idolatry and superstition which then was used, as also that he
had by preaching enticed others to do the like.

     Being then hereupon examined, he confessed that he, coming
into his parish church of Bentley, and seeing the people sitting
there, either gazing about, or else talking together, he exhorted
them that they would fall unto prayer, and meditation of God's
most holy word, and not sit still idly: whereunto they willingly
consented. Then, after prayer ended, he read unto them a chapter
of the New Testament, and so departed. In the which exercise he
continued until Candlemas, and then, being informed that he might
not so do by the law, (for that he was no priest or minister,) he
left off, and kept himself close in his house until Easter then
next after, at what time certain sworn men for the inquiry of such
matters came unto his house, and attached him for reading in the
parish of Weeley. But when they understood that he had read but
once, and that it was of obedience, (whereunto he earnestly moved
the people,) they let him for that time depart. Notwithstanding,
for fear of their cruelty, he was not long after constrained to
forsake his own house, and keep himself in woods, barns, and other
solitary places, until the time of his apprehension.

     After this examination, the Lord Darcy sent him up to the
council; but they (not minding to trouble themselves with him)
sent him unto Bonner, who, by threatenings and other subtle means,
so abused the simple and fearful heart of this man, (as yet not
thoroughly staid upon the aid and help of God,) that within short
time he won him to his most wicked will, and made him openly at
Paul's Cross to revoke and recant his former profession, and
thereupon set him at liberty of body; which yet brought such a
bondage and terror of soul and conscience, and so cast him down,
that except the Lord (whose mercies are immeasureable) had
supported and lifted him up again, he had perished for ever. But
the Lord, who never suffereth his elect children utterly to fall,
casting his pitiful eyes upon this lost sheep, with his merciful
and fatherly chastisements did (with Peter) raise him up again,
giving unto him not only hearty and unfeigned repentance, but also
a most constant boldness to profess again (even unto the death)
his most holy name and glorious gospel. Wherefore, at the
procurement of one Thomas Tye, priest, sometime an earnest
professor of Christ, but now a fierce persecutor of the same, (as
appeareth more at large before, in the history of William Mount
and his wife,) he was again apprehended, and sent up again unto
Bonner, before whom he was, the eighth day of April and sundry
other times else, examined. The report of which examination,
written by his own hand, with blood for lack of other ink,
hereafter followeth.

     Bonner.--"Ah sirrah! how chanceth it that you are come hither
again on this fashion? I dare say thou art accused wrongfully."

     Ralph.--"Yea, my Lord, so I am. For if I were guilty of such
things as I am accused of, then I would be very sorry."

     Bonner.--"By St. Mary that is not well done. But let me hear,
art thou an honest man? for if I can prove no heresy by thee, then
shall thine accusers do thee no harm at all. Go to, let me hear
thee: for I did not believe the tale to be true."

     Ralph.--"My Lord, who did accuse me? I pray you let me know,
and what is mine accusation, that I may answer thereunto."

     Bonner.--"Ah, wilt thou so? Before God, if thou hast not
dissembled, then thou needest not be afraid nor ashamed to answer
for thyself. But tell me in faith, hast thou not dissembled?"

     Ralph.--"If I cannot have mine accusers to accuse me before
you, my conscience doth constrain me to accuse myself before you:
for I confess that I have grievously offended God in my
dissimulation, at my last being before your Lordship, for the
which I am right sorry, as God knoweth."

     Bonner.--"Wherein, I pray thee, didst thou dissemble, when
thou wast before me?"

     Ralph.--"Forsooth, my Lord, if your Lordship remember, I did
set my hand upon a certain writing, the contents whereof (as I
remember) were, 'That I did believe in all things as the catholic
church teacheth,' &c. In the which I did not disclose my mind, but
shamefully dissembled, because I made no difference between the
true church and the untrue church."

     Bonner.--"Nay, but I pray thee let me hear more of this gear;
for I fear me thou wilt smell of a heretic anon. Which is the true
church, as thou sayest? Dost thou not call the heretics' church
the true church, or the catholic church of Christ? Now, which of
these two is the true church, sayest thou? Go to, for in faith I
will know of thee ere I leave thee."

     Ralph.--"As concerning the church of heretics, I utterly
abhor the same, as detestable and abominable before God, with all
their enormities and heresies: and the church catholic is it that
I only embrace, whose doctrine is sincere, pure, and true."

     Bonner.--"By St. Augustine, but that is well said of thee,
for, by God Almighty, if thou hadst allowed the church of
heretics, I would have burned thee with fire for thy labour."

     Then said one Morton a priest, "My Lord, you know not yet
what church it is, that he calleth catholic. I warrant you he
meaneth naughtily enough."

     Bonner.--"Think you so? Now by our blessed Lady, if it be so,
he might have deceived me. How say you, sirrah! which is the
catholic church?"

     Ralph.--"Even that which hath received the wholesome sound,
spoken of Isaiah, David, Malachi, and Paul, with many other more.
The which sound, as it is written, hath gone throughout all the
earth in every place, and unto the ends of the world."

     Bonner.--"Yea, thou sayest true before God: for this is the
sound that hath gone throughout all Christendom. And he that
believeth not the sound of the holy church, as St. Cyprian saith,
doth err: for he saith, that whosoever is out of the church, is
like unto them that were out of Noah's ship when the flood came
upon all the whole world; so that the ark of Noah is likened unto
the church. And therefore thou hast well said in thy confession:
for the church is not alone in Germany, nor was here in England in
the time of the late schisms, as the heretics do affirm. For if
the church should be there alone, then were Christ a liar: for he
promised that the Holy Ghost should come to us, and lead us unto
all truth, yea, and remain with us unto the end of the world. So
now, if we will take Christ for a true sayer, then we must needs
affirm, that the way which is taught in France, Spain, Italy,
Flanders, Denmark, Scotland, and all Christendom over, must needs
be the true catholic church."

     Ralph.--"My Lord, if you remember, I spake of all the world,
as it is written, and not of all Christendom only, as methinks
your Lordship taketh it, the which kind of speaking you do not
find in all the Bible. For sure I am, that the gospel hath been
both preached and persecuted in all lands; first, in Jewry by the
scribes and Pharisees, and since that time by Nero, Dioclesian,
and such like, and now here, in these our days, by your Lordship
knoweth whom. For truth it is that the church which you call
catholic, is none otherwise catholic than was figured in Cain,
observed of Jeroboam, Ahab, Jezebel, Nebuchadnezzar, Antiochus,
Herod, with innumerable more of the like; and as both Daniel and
Esdras make mention of these last days by a plain prophecy, and
now fulfilled, as appeareth, and affirmed by our Saviour Christ
and his apostles, saying, There shall come grievous wolves to
devour the flock."

     Bonner.--"Now, by the blessed sacrament of the altar, Master
Morton, he is the rankest heretic that ever came before me. How
say you? have you heard the like?"

     Morton.--"I thought what he was, my Lord, at the first, I --"

     Bonner.--"Now, by All-hallows, thou shalt be burnt with fire
for thy lying, thou whoreson varlet and prick-louse, thou! Dost
thou find a prophecy in Daniel of us? Nay, you knave, it is of you
that he speaketh, and of your false pretended holiness. Go to, let
me hear what is the saying of Esdras, and take heed ye make not a
lie, I advise you."

     Ralph.--"The saying of Esdras is this: The heat of a great
multitude is kindled over you, and they shall take away certain of
you, and feed the idols with you. And he that consenteth unto
them, shall be had in derision, laughed to scorn, and trodden
under foot. Yea, they shall be like mad-men, for they shall spare
no man; they shall spoil and waste such as fear the Lord, &c."

     Bonner.--"And have you taken this thing to make your market
good? Ah sirrah, wilt thou so? by my faith, a pretty instruction,
and a necessary thing to be taught among the people. By my troth,
I think there be more of this opinion. I pray thee tell me: is
there any that understandeth this scripture on this fashion?
Before God, I think there be none in all England, but thou."

     Ralph.--"Yes, my Lord, there are in England three religions."

     Bonner.--"Sayest thou so? Which be those three?"

     Ralph.--"The first is that which you hold; the second is
clean contrary to the same; and the third is a neuter, being
indifferent -- that is to say, observing all things that are
commanded outwardly, as though he were of your part, his heart
being set wholly against the same."

     Bonner.--"And of these three, which art thou? for now thou
must needs be of one of them."

     Ralph.--"Yea, my Lord, I am of one of them; and that which I
am of, is even that which is contrary to that which you teach to
be believed under pain of death."

     Bonner.--"Ah sir, you were here with me at Fulham, and had
good cheer, yea, and money in your purse when you went away; and
by my faith I had a favour unto thee, but now I see thou wilt be a
naughty knave. Why, wilt thou take upon thee to read the
Scripture, and canst understand never a word? for thou hast
brought a text of Scripture, the which maketh clean against thee.
For Esdras speaketh of the multitude of you heretics, declaring
your hate against the catholic church, making the simple or idle
people believe, that all is idolatry that we do; and so entice
them away until you have overcome them."

     Ralph.--"Nay, not so, my Lord: for he maketh it more plain,
and saith on this wise: They shall take away their goods, and put
them out of their houses; and then shall it be known who are my
chosen, saith the Lord, for they shall be tried, as the silver or
gold is, in the fire. And we see it so come to pass, even as he
hath said: for who is not now driven from house and home, yea, and
his goods taken up for other men that never sweat for them, if he
do not observe as you command and set forth? Or else, if he be
taken, then must he either deny the truth, as I did, in
dissembling, or else he shall be sure to be tried, as Esdras
saith, even as the gold is tried in the fire. Whereby all the
world may know, that you are the bloody church, figured in Cain
the tyrant, neither yet are ye able to avoid it."

     Morton.--"I promise you, my Lord, I like him better now than
ever I did, when he was here before you the other time; for then
he did but dissemble, as I perceived well enough; but now methinks
he speaketh plainly."

     Bonner.--"Marry, sir, as you say indeed, he is plain: for he
is a plain heretic, and shall be burned. Have the knave away! Let
him be carried to Little-ease, at London, until I come."

     And so was I carried to London unto Little-ease, and there
remained that night. And on the next morrow I appeared before him
again; the dean of Paul's and the chancellor of London being
present. Then were brought forth certain writings that I had set
my hand unto.

     Bonner.--"Come on your ways, sirrah! Is not this your hand,
and this, and this?"

     Ralph.--"Yea, they are my hand, all of them; I confess the
same, neither yet will I deny any thing that I have set my hand
unto. But if I have set my hand to any thing that is not lawful,
there-for am I sorry. Nevertheless, my hand I will not deny to be
my doing."

     Bonner.--"Well said. Now ye must tell me, Were you never at
the church since you went from me, at mass, matins?" &c.

     Ralph.--"No, my Lord; not at mass, matins, nor any other
strange worshipping of God."

     Bonner.--"Yea, sayest thou so? Wast thou neither at thine own
parish church, nor at any other? And dost thou also say, that it
is a strange worshipping? Why, I pray thee, wilt thou not believe
the Scripture to be true?"

     Ralph.--"Yea, my Lord, I believe the Scripture to be true,
and in the defence of the same I intend to give my life, rather
than I will deny any part thereof, God willing."

     Dean.--"My Lord, this fellow will be an honest man, I hear by
him. He will not stand in his opinion; for he showeth himself
gentle and patient in his talk."

     Bonner.--"Oh, he is a glorious knave! His painted terms shall
no more deceive me. Ah, whoreson prick-louse! doth not Christ say,
This is my body? and how darest thou deny these words, for to say,
as I have a writing to show, and thine own hand at the same? Let
me see, wilt thou deny this? Is not this thine own hand?"

     Ralph.--"Yes, my Lord, it is my own hand; neither am I
ashamed thereof, because my confession therein is agreeable to
God's word. And whereas you do lay unto my charge that I should
deny the words of our Saviour Jesus Christ; O good Lord! from
whence cometh this rash, hasty, and untrue judgment? Forsooth not
from the Spirit of truth; for he leadeth men into all truth, and
is not the father of liars. Whereupon should your Lordship gather
or say of me so diffamously? Wherefore, I beseech you, if I deny
the Scriptures canonical, or any part thereof, then let me die."

     Tye, the priest.--"My Lord, he is a very seditious fellow,
and persuadeth other men to do as he himself doth, contrary to the
order appointed by the queen's Highness and the clergy of this
realm. For a great sort of the parish will be gathered one day to
one place, and another day to another place, to hear him; so that
very few come to the church to hear divine service. And this was
not only before that he was taken and brought unto the council,
but also since his return home again, he hath done much harm: for
where both men and women were honestly disposed before, by St.
Anne now are they as ill as he almost. And furthermore, he was not
ashamed to withstand me before all the parish, saying, that we
were of the malignant church of antichrist, and not of the true
church of Christ, alleging a great many of scriptures to serve for
his purpose, saying, 'Good people, take heed, and beware of these
blood-thirsty dogs,' &c. And then I commanded the constable to
apprehend him, and so he did. Nevertheless, after his
apprehension, the constable let him go about his business all the
next day; so that without putting in of sureties, he let him go
into Suffolk and other places, for no goodness, I warrant you, my
Lord. It were alms to teach such officers their duty, how they
should not let such rebels go at their own liberty, after that
they be apprehended and taken; but to keep them fast in the stocks
until they bring them before a justice."

     Ralph.--"As I said before, so say I now again; thou art not
of the church of Christ; and that will I prove, if I may be
suffered. And whereas you said, that you commanded the constable
to apprehend me; you did so indeed, contrary to the laws of this
realm, having neither to lay unto my charge treason, felony, nor
murder; no, neither had you precept, process, nor warrant to serve
on me; and therefore I say, without a law was I apprehended. And
whereas you seek to trouble the constable, because he kept me not
in the stocks three days and three nights, it doth show in part
what you are. And my going into Suffolk was not for any evil, but
only to buy half a bushel of corn for bread for my poor wife and
children, knowing that I had no long time to tarry with them. But
if I had run away, then you would surely have laid somewhat to his
charge."

     Bonner.--"Go to, thou art a merchant, indeed. Ah, sirrah!
before God, thou shalt be burnt with fire. Thou knowest Richard
Roth, dost thou not? Is he of the same mind that thou art of, or
no? Canst thou tell?"

     Ralph.--"He is of age to answer, let him speak for himself;
for I hear say that he is in your house."

     Bonner.--"Lo, what a knave here is! Go, Cluney, fetch me Roth
hither. By my troth he is a false knave; but yet thou art worse
than he. Ah, sirrah! did you not set your hand to a writing, the
tenor whereof was, that if thou should at any time say or do
heretically, then it should be lawful for me to take thee with a
relapse, and to proceed in sentence against thee?"

     Ralph.--"Yea, that is so. But here is to be asked, whether it
be sufficient, that my hand or name in writing be able to give
authority to you or to any other to kill me; for if I, by writing
my name, can do so much, then must my authority be greater than
yours. Nevertheless, I have neither said nor done heretically, but
like a true Christian man have I behaved myself."

     And so I was committed unto prison again; and the twenty-
fourth day of the same month, I was brought before the bishop, the
Lord North, Dr. Story, and others; and after a long talk in Latin
amongst themselves, (unto the which I gave no answer, because they
spake not to me, although they spake of me,) at the last the
bishop said, "How say you, sirrah? tell me briefly at one word:
Wilt thou be contented to go to Fulham with me, and there to kneel
thee down at mass, showing thyself outwardly as though thou didst
it with a good will? Go to, speak."

     Ralph.--"I will not say so."

     Bonner.--"Away with him, away with him!"

     The second day of May I was brought before the bishop, and
three noblemen of the council, whose names I do not remember.

     Bonner.--"Lo, my Lords! this same is the fellow that was sent
unto me from the council, and did submit himself, so that I had
half a hope of him: but, by St. Anne, I was always in doubt of
him. Nevertheless, he was with me and fared well, and when I
delivered him, I gave him money in his purse. How sayest thou? was
it not so as I tell my Lords here?"

     Ralph.--"Indeed, my Lord, I had meat and drink enough; but I
never came in bed all the while. And at my departing you gave me
twelve-pence, howbeit I never asked none, nor would have done."

     A lord.--"Be good to him, my Lord. He will be an honest man."

     Bonner.--"Before God, how should I trust him? he hath once
deceived me already. But ye shall hear what he will say to the
blessed sacrament of the altar. How say you, sirrah? After the
words of consecration be spoken by the priest, there remaineth no
bread, but the very body of our Saviour Jesus Christ, God and man,
and none other substance, under the form of bread?"

     Ralph.--"Where find you that, my Lord, written?"

     Bonner.--"Lo, sir! Why? Doth not Christ say, This is my body?
How sayest thou? Wilt thou deny these words of our Saviour Christ?
Or else was he a dissembler, speaking one thing, and meaning
another! Go to; now I have taken you."

     Ralph.  -- "Yea, my Lord, you have taken me indeed, and will
keep me until you kill me. Howbeit, my Lord, I marvel why you
leave out the beginning of the institution of the supper of our
Lord; for Christ said, Take ye, and eat ye; this is my body. And
if it will please you to join the former words to the latter, then
shall I make you an answer: for sure I am, that Christ was no
dissembler, neither did he say one thing, and mean another."

     Bonner.--"Why? Then must thou needs say, that it is his body;
for he saith it himself, and thou confessest that he will not
lie."

     Ralph.--"No, my Lord; he is true, and all men are liars.
Notwithstanding, I utterly refuse to take the words of our Saviour
so phantastically as you teach us to take them; for then should we
conspire with certain heretics called the Nestorians: for they
deny that Christ had a true natural body; and so methinks you do,
my Lord. If you will affirm his body to be there, as you say he
is, then must you needs also affirm, that it is a phantastical
body, and not a true natural body; and therefore look to it, for
God's sake, and let these words go before, Take ye, and eat ye;
without which words the rest are not sufficient. But when the
worthy receivers do take and eat, even then are fulfilled the
words of our Saviour unto him, or every of them, that so
receiveth."

     Bonner.--"Ah! I see well thou canst not understand these
words: I will show thee a parable. - If I should set a piece of
beef before thee, and say, Eat, it is beef; and then take part of
it away, and send it to my cook, and he shall change the fashion
thereof, and make it look like bread, what! wouldst thou say that
it were no beef, because it hath not the fashion of beef?"

     Ralph.--"Let me understand a little further, my Lord. Shall
the cook add nothing thereunto, nor take any thing therefrom?"

     Bonner.--"What is that to the matter, whether he do or no, so
long as the shape is changed into another likeness?"

     Ralph.--"Ah! will you so, my Lord? your sophistry will not
serve. The truth will have the victory nevertheless, as Isaiah
saith: He that restraineth himself from evil, must be spoiled. And
Amos hath such-like words also: For the wise must be fain to hold
their peace; so wicked a time it is, saith he. Nevertheless, he
that can speak the truth, and will not, shall give a strait
account for the same."

     A doctor.--"By my Lord's leave, here methinks thou speakest
like a fool: wilt thou be a judge of the Scripture? Nay, thou must
stand to learn, and not to teach, for the whole congregation hath
determined the matter long ago."

     A priest.--"No, by your leave,we have a church, and not a
congregation. You mistake that word, Master Doctor."

     Then said I to my fellow-prisoners standing by: "My brethren,
do ye not hear how these men help one another? Let us do so also."
But we never came all in together after that time, but severally
one after another. Then was I carried away for that time.

     The nineteenth day of May I was brought before the bishops of
Rochester and Chichester, with others.

     Rochester.--"Were you a companion of George Eagles, otherwise
called Trudgeover? My Lord of London telleth me that you were his
fellow companion."

     Ralph.--"I know him very well, my Lord."

     Rochester.--"By my faith, I had him once, and then he was as
drunk as an ape; for he stank so of drink, that I could not abide
him; and so sent him away."

     Ralph.--"My Lord, I dare say you took your marks amiss. It
was either yourself, or some of your own company; for he did
neither drink wine, ale, nor beer, in a quarter of a year before
that time, and therefore it was not he forsooth."

     "The rest of mine examinations you shall have when I am
condemned, if I can have any time after my coming into Newgate,
the which I trust shall touch the matter a great deal more
plainly; for the pithy matters are yet unwritten. Thus fare you
well, good friends all; yea, I say, farewell for ever in this
present world. Greet ye one another, and be joyful in the Lord.
Salute the good widows among you, with all the rest of the
congregation in Bardfield, and Dedham, and Colchester."

     This promise of his, being either not performed, for that he
might not thereto be permitted, or else, if he did write, the same
not coming to my hands, I am fain in the rest of his examinations
to follow the only report of the registrar; who witnesseth that,
the fifteenth day of May, anno 1557, in the bishop's palace at
London, he was examined upon certain interrogatories, the contents
whereof be these:--

     "1. That he was of the parish of Much Bentley, and so of the
diocese of London.

     "2. That the tenth day of January then last past, Master John
Morant preaching at Paul's, the said Ralph Allerton did there
openly submit himself unto the Church of Rome, with the rites and
ceremonies thereof.

     "3. That he did consent and subscribe as well unto the same
submission, as also to one other bill, in the which he granted,
that if he should at any time turn again unto his former opinions,
it should be then lawful for the bishop immediately to denounce
and adjudge him as a heretic.

     "4. That he had subscribed to a bill, wherein he affirmed,
that in the sacrament, after the words of consecration be spoken
by the priest, there remaineth still material bread and material
wine; and that he believeth that the bread is the bread of
thanksgiving, and the memorial of Christ's death; and that when he
receiveth it, he receiveth the body of Christ spiritually in his
soul, but material bread in substance.

     "5. That he had openly affirmed, and also advisedly spoken,
that which is contained in the said former fourth article last
before specified.

     "6. That he had spoken against the bishop of Rome, with the
church and see of the same, and also against the seven sacraments
and other ceremonies and ordinances of the same church, used then
within this realm.

     "7. That he had allowed and commended the opinions and faith
of Master Cranmer, Ridley, and Latimer, and others of late burnt
within this realm; and believed that their opinions were good and
godly.

     "8. That he had divers times affirmed, that the religion used
within this realm, at the time of his apprehension, was neither
good, nor agreeable to God's word, and that he could not conform
himself thereunto.

     "9. That he had affirmed that the book of Common Prayer set
forth in the reign of King Edward the Sixth, was in all parts good
and godly; and that the said Ralph and his company, prisoners, did
daily use amongst themselves in prison some part of the same book.

     "10. That he had affirmed, that if he were out of prison, he
would not come to mass, matins, nor evensong; nor bear taper,
candle, or palm; nor go in procession; nor would receive holy
water, holy bread, ashes, or pax, or any other ceremony of the
church then used within this realm.

     "11. That he had affirmed, that if he were at liberty, he
would not confess his sins to any priest, nor receive absolution
of him; nor yet would receive the sacrament of the altar, as it
was then used.

     12. That he had affirmed, that praying to saints and prayers
for the dead, were neither good nor profitable; and that a man is
not bound to fast and pray, but at his own will and pleasure;
neither that it is lawful to reserve the sacrament, or to worship
it.

     "13. That the said Allerton hath, according to these his
affirmations, abstained and refused to come unto his parish church
ever since the tenth day of January last, or to use, receive, or
allow any ceremonies, sacraments, or other rites then used in the
church."

     To all the articles he answered affirmatively. denying
precisely none of them; saving to this clause contained in the
twelfth article, that a man is not bound to fast and pray but at
his own will and pleasure, he said that he had affirmed no such
thing, but he confessed that he had not fasted nor prayed so oft
as he was bound to do. And unto this answer he also subscribed in
this sort:

     "Except it be proved otherwise by the Holy Scripture, I do
affirm these articles to be true.-- By me, Ralph Allerton."

     The next examination was the fourth day of July; the acts
whereof, because they do appear more amply in his other
examination, had the tenth day of September, I do here omit,
giving you further to understand, that upon the seventh day of the
same month of July, he was brought before Dr. Darbishire in the
bishop's palace, who examined him again upon the former articles,
and after persuaded him to recant, threatening him that,
otherwise, he should be burnt. To whom he boldly answered, "I
would I might be condemned even to-morrow; for I perceive my
Lord," meaning Bonner, "doth nothing but seek men's blood:" upon
which saying Darbishire committed him again to prison.

     And the tenth day of September the bishop caused him (with
the other three above named) to be brought unto Fulham, and there,
in his private chapel within his house, he judicially propounded
unto him certain other new articles, of the which the tenors of
the first, fifth, sixth, and seventh are already mentioned in the
second, third, and fourth former objections. As for the rest, the 
contents thereof here follow:--

     "Thou, Ralph Allerton, canst not deny but that the
information given against thee, and remaining now in the acts of
this court of thine ordinary, Edmund, bishop of London, was and is
a trne information."

     This information was given by Thomas Tye, curate of Bentley,
(of whom you have already heard,) and certain other of the same
parish and affinity; as namely, John Painter, William Harris, John
Barker, John Carter, Thomas Candler, Jeffery Bestwood, John
Richard, Richard Mere. The effect whereof was, that one Lawrence
Edwards, of Bentley aforesaid, had a child that was unchristened;
and being demanded by the said Tye, why his child was not
baptized, he made answer, it should be when he could find one of
his religion (meaning a true professor of Christ's gospel).
Whereat the curate said, "Ah! ye have had some instructor that
hath schooled you of late." "Yea," quoth the said Edwards, "that I
have; and if your doctrine be better than his, then I will believe
you." And therewithal fondly offered to fetch him. Whereupon the
constable going with him, they brought before the said curate the
said Ralph Allerton; of whom in this information they make this
report, that he was a seditious person, who, since his coming down
from the bishop, had set upon the constable's door certain
seditious letters, moving and persuading thereby the people to
follow his malicious disobedience; and that these his persuasions
had taken effect in many. And fnrther, that the said Ralph
Allerton, (the curate asking him whether he had instructed this
Lawrence Edwards, that it was against God's commandment to enter
into the church,) casting abroad his hands, should say, "O good
people! now is fulfilled the saying of the godly priest and
prophet Esdras, who saith, The fire of a multitude is kindled
against a few: they have taken away their houses, and spoiled
their goods, &c. Which of you all have not seen this, this day?
who is he here amongst you, that seeth not all these things done
upon us this day? The church which they call us unto, is the
church of antichrist, a persecuting church and the church
malignant." With these and many more words, (said they,) most
maliciously and falsely alleged out of the Scriptures, he thus
persuaded a great multitude there present, as much as in him lay,
unto disobedience: for the which cause the constables did then
apprehend him.

     "3. Item, Thou, Ralph Allerton, canst not deny but that the
letter sent unto me by my Lord Darcy, beginning with these words,
'Pleaseth it your Lordship,' &c., was thine own letter, and was
subscribed by thine own hand."

     The contents of the letter mentioned in this article, and
written by Allerton unto the Lord Darcy, was a confession of his
demeanour before his first apprehension, the effect and purport
whereof, because it appeareth in the beginning of this his
history, I do here omit.

     "4. Item, Thou, Ralph Allerton, canst not deny, but that the
other letter, sent also to me from my said Lord Darcy, beginning
thus, 'Pleaseth it your Lordship,' &c., and ending with those
words, Whensoever it be,' is thine own very letter, and subscribed
with thine own hand."

     This was also another letter written by him unto the Lord
Darcy, the contents whereof were, that whereas the said Lord had
commanded him to declare where he had been ever since Whitsuntide
last, before his first apprehension, this was to certify his
Lordship, that he was not able so to do, otherwise than as he had
already showed him by his former letters. And moreover, whereas he
charged him to have read unto the people abroad in the woods, he
certified him that he did never read any thing abroad, saving
once, when he was in the company of George Eagles and others,
Richard Roth took a writing out of his bosom, and desired the said
Ralph to read it, which request he then accomplished. And
demanding of him whose doing the same was, the said Roth told that
it was Master Cranmer's, late archbishop of Canterbury; and
further he could not show him. Nevertheless, he was ready and
willing to suffer such punishment as his Lordship should think
meet, desiring yet that the same might be with favour and mercy,
although he feared neither punishment nor death; praying the Lord,
that it might be in his fear, whensoever it should be.

     "8. Item, Thou, Ralph Allerton, canst not deny but that the
letters written with blood, beginning with these words, 'Grace,
mercy, and peace,' &c., and ending thus, 'Farewell in God,'
remaining now registered in the acts of this court, were written
voluntarily with thine own hand."

     He wrote this letter in the prison with blood for lack of
other ink, and did mean to send the same unto Agnes Smith, alias
Silverside, at that time imprisoned, and afterwards burnt, at
Colchester, for the testimony of the gospel of Christ, as before
is mentioned; the copy of which letter here ensueth.

     "Grace, mercy, and peace from God the Father, and from our
Lord Jesus Christ, with the assistance of God's Holy Spirit, and
the abundant health both of soul and body, I wish unto you, as to
my own soul, as God knoweth, who is the searcher of all secrets.

     "Forasmuch as it hath pleased Almighty God of his infinite
mercy to call me to the state of grace, to suffer martyrdom for
Jesus Christ's sake, although heretofore I have most negligently
dallied therewith, and therefore far unworthy I am of such a high
benefit, to be crowned with the most joyful crown of martyrdom:
nevertheless, it hath pleased God not so to leave me, but hath
raised me up again according to his promise, which saith, Although
he fall, yet shall he not be hurt; for the Lord upholdeth him with
his hand. Whereby we perceive God's election to be most sure, for
undoubtedly he will preserve all those that are appointed to die.
And as he hath begun this work in me, even so do I believe that he
will finish the same, to his great glory, and to my wealth,
through Jesus Christ. So be it!

     "Dearly beloved sister, (I am constrained so to call you,
because of your constant faith and love unfeigned,) consider, that
if we be the true servants of Christ, then may not we in any wise
make agreement with his enemy, antichrist. For there is no concord
and agreement between them, saith the Scriptures, and a man cannot
serve two masters, saith Christ. And also it is prefigured unto us
in the old law, where the people of God were most straitly
commanded that they should not mingle themselves with the ungodly
heathen, and were also forbidden to eat, drink, or to marry with
them: for as often as they did either marry unto their sons, or
take their daughters unto them, or to their sons, even so oft came
the great and heavy wrath of God upon his own people, to overthrow
both them and all their cities, with the holy sanctnary of God;
and bronght in strange princes to reign over them, and wicked
rulers to govern them, so that they were snre of hunger, sword,
pestilence, and wild beasts to devour them; which plagues never
ceased, until the good people of God were clean separated from the
wicked idolatrous people.

     "O dearly beloved! this was written for our learning, that
we, through patience and comfort of the Scriptures, might have
hope. And has it not in like case happened now in this realm of
England? for now are the people of God had in derision, and
trodden under foot; and the cities, towns, and houses where they
dwelt, are inhabited with them that have no right thereunto, and
the true owners are spoiled of their labours: yea, and the holy
sanctuary of God's most blessed word is laid desolate and waste,
so that the very foxes run over it, &c. Yet is it the food of our
souls, the lantern of our feet, and the light unto our paths; and
where it is not preached, there the people perish. But the prophet
saith, He that refraineth himself from evil, must be spoiled. Why
should men then be abashed to be spoiled, seeing that it is told
us before, that it must so happen unto them that refrain from
evil? And thus I bid you farewell in God.

     R. A."

     "9. Item, Thou, Ralph Allerton, canst not deny but that the
letters written with blood, beginning with these words in the over
part thereof, 'The angel of God,' &c., and ended thus, 'Be with
you, Amen;' and having also this postscript, 'Do ye suppose that
our brethren,' &c., remaining now registered in the acts of this
court, are thine own hand-writing."

     For the better understanding of this article, I have also
here inserted the copy of the letter mentioned in the same; which
letter he wrote (by his own confession) unfo Richard Roth, then in
danger of the subtle snares of that bloody wolf, Bonner.

     "The angel of God pitch his tent about us, and defend us in
all our ways; Amen, Amen!

     "O dear brother, I pray for you; for I hear say that you have
been divers times before my Lord in examination. Wherefore take
heed for God's sake what the wise man teacheth you, and shrink not
away when you are enticed to confess an untruth for hope of life,
but be ready always to give an answer of the hope that is in you.
For whosoever confesseth Christ before men, him will Christ also
confess before his Father: but he that is ashamed to confess him
before men, shall have his reward with them that do deny him. And
therefore, dear brother, go forward. Ye have a ready way, so fair,
as ever had any of the prophets or apostles, or the rest of our
brethren, the holy martyrs of God. Therefore covet to go hence
with the multitude, while the way is full. Also, dear brother,
understand that I have seen your letter; and although I cannot
read it perfectly, yet I partly perceive your meaning therein, and
very gladly I would copy it out, with certain comfortable
additions thereunto annexed; the which as yet will not be brought
to pass for lack of paper, until my Lord be gone from hence; and
then your request shall be accomplished, God willing, without
delay. Thus fare ye well in God. Our dear brother and fellow in
tribulation, Robert Allin, saluteth you; and the fellowship of the
Holy Ghost be with you; Amen.

     "RALPH ALLERTON.

     "Do ye suppose that our brethren and sisters are not yet
despatched out of this world? I think that either they are dead,
or shall be within these two days."

     As for the other objections yet remaining, and not specified,
if it were not more somewhat to show the folly of these bloody
tyrants, (which of so small trifles take occasions to quarrel with
the saints of God,) than for any weighty thing therein contained,
I would neither trouble you with the reading thereof, nor yet
myself with writing. But that ye may judge of them as their doings
do give occasion, I will now proceed in the matter.

     "Item, Thou, Ralph Allerton, canst not deny, but confessest,
that the writing of letters in a little piece of paper on both
sides of it, with this sentence following on the one side, 'Look
at the foot of the stocks, for a knife,' and with this sentence
following upon the other side, 'Look between the post and the
wall, for two books and two epistles; leave them here when ye go,'
remaining now in the register and acts of this court, is
voluntarily written by thee, Ralph Allerton, with thine own hand.

     "Item, Thou, Ralph Allerton, canst not deny but that thou art
privy to a certain writing remaining now in the registry and acts
of this court; the beginning whereof is with these words, 'I would
have men wise,' &c., and ending thus, 'from house to house.'

     "Item, Thou, Ralph Allerton, canst not deny but that thou art
privy, and of consent and maintenance of a certain great wood-
knife, a long sword, a hook, a stone, and of a trencher written
upon with chalk, having this sentence, 'All is gone and lost,
because of your folly;' of two boards written upon with chalk, the
one having this sentence, 'Under the stone look,' and the other
having this sentence, 'Whereas you bid me take heed, I thank you,
I trust in God that I shall be at peace with him shortly,'
remaining now registered in the acts of this court."

     For answer unto all these articles, he granted that the first
nine were true, as the registrar recordeth: howbeit, I find noted
in the backside of the information, specified in the second
article, (although crossed out again,) that he denied such things
as were there in the same informed against him. Wherefore it is
not likely that he did simply grant unto the contents of the
second article, but rather that he only affirmed, that such an
information was given against him, and not that the same was true.
Thus much I thought to warn the reader of, lest that in mistaking
his answers, it might seem, that he granted himself to be a
seditious and a rebellious person; of which fact he was most clear
and innocent.

     And being further demanded upon the contents of the eighth
article, where he had the blood he wrote that letter withal; he
said that Richard Roth, sometime his prison-fellow, did make his
nose bleed, and thereby he got the blood wherewith he did then
write. The bishop again asked him, to whom he would have sent the
same. He answered, unto one Agnes Smith, alias Silverside, of
Colchester. "Why," quoth the bishop, "Agnes Smith was a heretic,
and is burnt for heresy." "Nay," said Allerton, "she is in better
case than either I myself, or any of us all."

     Then being again demanded upon the ninth objection, to whom
he would have sent the letter mentioned in the same; he answered,
that he meant to have sent it unto Richard Roth, at that present
separated from him. Whereupon the bishop further inquired, what he
meant by these words, "Brethren and sisters," specified in the
said letter? He answered, that he meant thereby, such as were
lately condemned at Colchester, and were like (at the writing
thereof) shortly to be burned.

     Now as for the contents of the tenth and the eleventh
articles, he utterly denied them; but to the twelfth he confessed,
that he wrote upon the said trencher and other boards the words
mentioned in the said article, and that he did leave the same in
the prison-house, to the intent that Richard Roth should read
them. Bonner also, bringing out the wooden sword mentioned in the
said article, asked him who made it, and for what purpose:
whereunto he answered, that he was the maker thereof, howbeit for
no evil purpose; but being idle in the prison, and finding there
an old board, he thought the time better spent in making thereof,
than to sit still, and do nothing at all.

     The forenoon being now spent, the rest of this tragedy was
deferred until the afternoon; wherein was ministered unto him yet
certain other objections, the tenor whereof was this.

     "1. First, That he had misliked the mass, calling npon
saints, and carrying the cross in procession, with other their
ceremonies, calling them idolatry, and also had dissuaded them
there-from.

     "2. Item, That he was much desirous to have the people
believe as he did; and therefore, being in prison with his
fellows, did sing psalms and other songs against the sacrament of
the altar and other ordinances of the church, so loud that the
people abroad might hear them and delight in them.

     "3. Item, That he had divers times conspired against his
keeper, and had provided things to kill him; and so to break the
prison, and escape away.

     "4. Item, That he had railed against the bishop, being his
ordinary, calling him a bloody butcher, tyrant, and ravening wolf;
and also against his officers, especially Cluney his Sumner,
calling him butcher's cur, with other such names.

     "5. Item, That he had murmured, grudged, disdained, and
misliked, that the bishop had proceeded against certain of his
diocese, and had condemned them as heretics, or that he should
proceed now against him and others yet remaining in errors,
notwithstanding that he and his chaplains had charitably
admonished and exhorted them from the same.

     "6. Item, That he ought faithfully to believe, that there is
one catholic church, without the which there is no salvation; of
the which church Jesus Christ is the very priest and sacrifice,
whose body and blood are really and truly contained in the
sacrament of the altar, under the forms of bread and wine; the
bread and wine being by the Divine power transubstantiated into
his body and blood.

     "7. Item, That he had kept himself, and also distributed to
others, certain heretical and corrupt books, condemned and
reproved by the laws of this realm.

     "8. Item, That he had, contrary to the orders and statutes of
this realm, kept company with that seditious heretic and traitor,
George Eagles, commonly called Trudgeover, and had beard him read
in woods and other places; yet not accusing, but allowing and
praising him."

     Unto which articles, because they were for the most part so
foolish and full of lies, he would in a manner make no answer,
saving he granted that he did mislike their mass and other
ceremonies, because they were wicked and naught. And moreover, he
told the bishop, that he and his complices did nothing but seek
how to kill innocents.

     The bishop then asked him, whether he would believe in all
points tonching the sacrament of the altar, as is contained in the
general council holden and kept under Innocent the Third; and
therewithal he did read the decree of the said council touching
the sacrament. Whereunto Allerton again made answer and said, "I
believe nothing contained in the same council, neither have I any
thing to do therewith; and it were also very necessary, that no
man else should have to do therewith."

     "Then," quoth Bonner, "thou art of the opinion that the
heretics lately burnt at Colchester were of." "Yea," said he, "I
am of their opinion, and I be-lieve that they be saints in
heaven."

     This done, the bishop, perceiving that he would not recant,
demanded what he had to say, why he should not pronounce the
sentence of condemnation against him: to whom he answered, "Ye
ought not to condemn me as a heretic, for I am a good Christian.
But now go to, do as you have already determined; for I see right
well, that right and trnth be suppressed, and cannot appear upon
the earth."

     These words ended, the bishop pronounced the sentence of
condemnation, and so delivered him unto the temporal officers; who
reserved him in their custody until the seventeenth day of
September, at which time both he, and the other three before
mentioned, were all burnt, as ye have already heard. Of which
other three, because as yet little is said, I will therefore now
proceed to declare such canse of their cruel deaths, as in the
register is recorded.

The story of James Austoo, and Margery, his wife.

     Touching the first apprehension of these two persons, I find
neither occasion why, neither time, nor manner how: howbeit, as
the days then served, it was no hard or strange matter to fall
into the hands of such as with cruelty persecuted the true
professors of God's gospel, especially having so many promoters
and unneighbourly neighbours, to help them forwards. By which kind
of people, it is not unlike these two godly yoke-fellows were
accused and taken: and being once delivered into the pitiless
handling of Bonner, their examinations (ye may be sure) were not
long deferred; for, the sixteenth day of July, 1557, they were
brought before him into his place at London, where first be
demanded of the said James Austoo, (amongst other questions,)
Where he had been confessed in Lent, and whether he received the
sacrament of the altar at Easter, or not? To whom he answered,
that indeed he had been confessed of the curate of All-hallows
Barking, nigh to the Tower of London: but that he had not received
the sacrament of the altar; for he defied it from the bottom of
his heart.

     "Why," quoth the bishop, "dost thou not believe, that in the
sacrament of the altar there is the true body and blood of
Christ?" "No," said Austoo, "not in the sacrament of the altar;
but in the supper of the Lord, to the faithful receiver, is the
very body and blood of Christ by faith."

     Bonner not well pleased with this talk, asked then the wife,
how she did like the religion then used in this church of England?
She answered, that she believed that the same was not according to
God's word, but false and corrupted; and that they which did go
thereunto, did it more for fear of the law, than otherwise.

     Then he again asked her, if she would go to the church and
hear mass, and pray for the prosperous estate of the king, being
then abroad in his affairs. Whereunto she said, that she defied
the mass with all her heart, and that she would not come into any
church wherein were idols.

     After this the bishop objected unto them certain articles, to
the number of eighteen; the tenor whereof (because they touch only
such common and trifling matters as are already mentioned in
divers and sundry places before) I do here for brevity's sake omit
and pass over, giving you yet this much to understand, that in
matters of faith they were as sound and answered as truly (God be
therefore praised) as ever any did, especially the woman, to whom
the Lord had given the greater knowledge, and more ferventness of
spirit. Notwithstanding, according to the measure of grace that
God gave them, they both stood most firmly unto the truth. And
therefore to conclude, the tenth day of September they were (with
Ralph Allerton, of whom ye have heard) brought again before the
bishop within his chapel at Fulham, where he, speaking unto them,
said first on this wise: "Austoo! dost thou know where thou art
now, and in what place, and before whom, and what thou hast to
do?" Yea," quoth Austoo, "I know where I am; for I am in an idol's
temple."

     After which words, their articles being again read, and their
constancy in faith perceived, Bonner pronounced against either of
them severally the sentence of condemnation, and delivering. Them
unto the sheriff there present, did rid his hands (as he thought)
of them: but the Lord in the end will judge that; to whom I refer
his cause.

     It so happened upon a night, that as this Margery Austoo was
in the bishop's prison, (which prison I suppose was his dog-
kennel; for it was, as is reported, under a pair of stairs,) by
the bishop's procurement there was sent a stout champion (as
appeared) about twelve of the clock at night, who suddenly opened
the door, and with a knife drawn, or ready prepared, fell upon
her, to the intent to have cut her throat, which she, by reason of
the clearness of the moon, perceiving, and calling unto God for
help, he, (but who it was she knew not,) giving a grunt, and
fearing belike to commit so cruel a deed, departed his ways
without any more hurt-doing.

     The next night following, they caused a great rumbling to be
made over her head, which seemed to her to have been some great
thunder, which they did, to have feared her out of her wits; but
yet, thanks be to God, they missed of their purpose.

Richard Roth.

     In the godly fellowship of the forenamed three martyrs, was
also this Richard Roth, as is already specified; who, being
apprehended, and brought up unto the bishop of London, was by him
examined the fourth day of July; at what time the bishop did
earnestly travail to induce him to believe that there were seven
sacraments in Christ's church; and that in the sacrament of the
altar, after the words of consecration duly spoken, there remained
the very substance of Christ's body and blood, and none other.
Whereunto, at that present, he made only this answer; that if the
Scripture did so teach him, and that he might be by the same so
persuaded, he would so believe; otherwise not. But at another
examination, which was the ninth day of September, he declared
plainly that in the said sacrament of the altar; as it was then
used, there was not the very body and blood of Christ, but that it
was a dead god; and that the mass was detestable, and contrary to
God's holy word and will, from the which faith and opinion he
would not go or decline.

     The next day, being the tenth day of the same month of
September, the bishop at his house at Fulham (by way of an
article) laid and objected against him, that he was a comforter
and boldener of heretics; and therefore had written a letter to
that effect unto certain that were burnt at Colchester, the copy
whereof ensueth.

     "O dear brethren and sisters, how much have you to rejoice in
God, that he hath given you such faith to overcome this blood-
thirsty tyrant thus far! And no doubt he that hath begun that good
work in you, will fulfil it unto the end. O dear hearts in Christ,
what a crown of glory shall ye receive with Christ in the kingdom
of God! O that it had been the good will of God, that I had been
ready to have gone with you: for I lie in my Lord's Little-ease in
the day, and in the night I lie in the coal-house, from Ralph
Allerton, or any other; and we look every day when we shall be
condemned. For he said, that I should be burnt within ten days
before Easter; but I lie still at the pool's brink, and every man
goeth in before me: but we abide patiently the Lord's leisure,
with many bonds, in fetters and stocks, by the which we have
received great joy in God. And now fare you well, dear brethren
and sisters, in this world; but I trust to see you in the heavens
face to face.

     "O brother Mount, with your wife and my dear sister Rose, how
blessed are you in the Lord, that God hath found you worthy to
suffer for his sake, with all the rest of my dear brethren and
sisters known and unknown! O be joyful even unto death. Fear it
not, saith Christ; for I have overcome death, saith he. O dear
hearts! seeing that Jesus Christ will be our help, O tarry you the
Lord's leisure. Be strong, let your hearts be of good comfort, and
wait you still for the Lord. He is at hand. Yea, the angel of the
Lord pitcheth his tent round about them that fear him, and
delivereth them which way he seeth best. For our lives are in the
Lord's hands; and they can do nothing unto us before God suffer
them. Therefore give all thanks to God.

     "O dear hearts! you shall be clothed with long white garments
upon the mount Sion, with the multitude of saints, and with Jesus
Christ our Saviour, which will never forsake us. O blessed
virgins! ye have played the wise virgins' part, in that you have
taken oil in your lamps, that ye may go in with the Bridegroom,
when he cometh, into the everlasting joy with him. But as for the
foolish, they shall be shut out, because they made not themselves
ready to suffer with Christ, neither go about to take up his
cross. O dear hearts, how precious shall your death be in the
sight of the Lord! for dear is the death of his saints. O fare you
well, and pray. The grace of our Lord Jesus Christ be with you
all: Amen, Amen. Pray, pray, pray.

     "By me,

     RICHARD ROTH, written with my own blood."

     This letter he confessed indeed, upon the said examination,
to have written with his blood, and that he meant to have sent the
same unto such as were condemned at Colchester for the gospel of
Jesus Christ, and were afterwards burnt there, as ye have already
heard.

     The bishop then further asked him, what he thought his
prison-fellow Ralph Allerton to be. He answered, that he thought
him to be one of the elect children of God; and that if at any
time here-after he happened to be put to death for his faith and
religion, he thought he should die a true martyr.

     And moreover, finding himself aggrieved with the bishop's
privy and secret condemning of God's people, he said unto him in
this sort: "My Lord, because the people should not see and behold
your doings, ye cause me and others to be brought to our
examinations by night, being afraid, belike, to do it by day."

     The bishop not greatly caring for this talk, pro-ceeded to
examine him of other matters, amongst which this high and weighty
thing was one; viz., how he did like the order and rites of the
church then used here in England. To whom he said, that he ever
had and yet then did abhor the same with all his heart.

     Then divers of the bishop's complices entreated and persuaded
him to recant and ask mercy of the bishop. "No," quoth Roth, "I
will not ask mercy of him that cannot give it." Whereupon he was
(as the rest before mentioned) condemned and delivered unto the
sheriff, and the seventeenth day of September they all most
joyfully ended their lives in one fire at Islington, for the
testimony of Christ, as before is declared.



367. AGNES BONGEOR, MARGARET THURSTON AND JOHN KURDE

Agnes Bongeor and Margaret Thurston, two godly Christian women,
burnt at Colchester for the sincere profession of Christ's gospel.
A little before, gentle reader, was mention made of ten, that
suffered martyrdom at Colchester; at which time there were two
other women also, one called Margaret Thurston, and the other
Agnes Bongeor, that should have suffered with them, and were
likewise condemned at the same time and place that the other
above-named ten were, for the like cause, and answered also in
their examinations the like in effect as the others did. But the
one, namely Margaret Thurston, that morning she should suffer with
those that went from the castle, was for that time deferred. What
the cause was, the testimony of Joan Cook shall declare unto us;
which Joan Cook, the wife now of John Spark, being then in the
castle of Colchester for religion, did demand of this widow
Thurston, whose husband died in the prison, being imprisoned for
religion, wherefore the said Margaret, being a condemned woman,
should be reserved when the others suffered in the castle-baily:
she answered, that it was not for any fear of death, but being
prepared as the rest were that suffered the same day, she felt in
herself a great shivering and trembling of the flesh; whereupon,
forsaking the company, she went aside to pray. And whilst she was
a praying, she thought that she was lifted up with a mighty wind,
that came round about her. Even at that instant came in the gaoler
and company with him, and whilst she turned herself to fetch her
Psalter, they took the other prisoners, and left her alone.
Shortly after she was removed out of the castle, and put into the
town-prison, where she continued until Friday sevennight after her
company were burnt. That day, not two hours before her death, she
was brought to the castle again, where she declared thus much to
the foresaid Joan Cook.

     The other, named Agnes Bongeor, who should have snffered in
like manner with the six that went out of Mote hall, was also kept
back at that time, but not in like sort, because her name was
wrong written within the writ, as in the bailiff's letter of
Colchester, sent to Bonner abont the same, more plainly doth
appear, the tenor whereof hereafter follow eth.

     "After our humble commendations unto you, right reverend
father, accordingly considered, these are to certify your
honourable Lordship, that upon Friday the thirtieth of July last
past, in the afternoon of the same day, we received by the hands
of Edward Cosin, your Lordship's servant, your loving letters, and
also the king's and queen's Majesties' writ de haereticis
comburendis, for the real burning of certain persons, convicted
and condemned of heresy, then remaining in our custody: which to
have executed the next day immediately following, we then purposed
and much desired; but could not well and conveniently then do, not
only for want of necessary provision then immediately to be had,
but also by reason of other occasions and impediments. Whereupon
we ordered the execution thereof to be done this present Monday,
the second of August; at which time we, by virtue of the writ,
have, according to the tenor and purport thereof, really burned
six persons of those which are named in tbe said writ: that is to
say, William Bongeor, Robert Purcase, Thomas Benold, Agnes
Silverside, alias Smith, widow; Ellen Ewring, the wife of Thomas
Ewring; and Elizabeth Folkes.

     "And as touching the seventh person named in the said writ,
by the name of Agnes Bower, the wife of Richard Bower, for that we
have no such person of that name, nor known nor called by that
name, in our custody, neither any of that name or so known or
called hath been before us presented or indicted, we could not
therefore, by virtue of the writ, proceed unto the real burning of
any other person than those six, who were rightly named in the
said writ. Howbeit for that we have also a seventh person
convicted and condemned of heresy, yet remaining in our custody,
called and known by the name of Agnes Bongeor, the wife of Richard
Bongeor; who was indicted and convicted of heresy with the other
six before named, and for that the same writ, so misnaming her by
another name than she hath ever heretofore been called or known
[by], is no sufficient warrant in law for us to proceed unto the
real burning of her, we have thought it good, therefore, to stay
the execution and real burning of her, and thought it good also to
certify your honourable Lordship thereof. Wherefore, if it may
please your good Lordship to signify the same her name unto the
right reverend father in God, the lord chancellor of England, and
further to send unto ns another writ of the king's and queen's
Majesties, for our warrant to burn really the same Agnes Bongeor,
the wife of Richard Bongeor; and by that name, we shall forthwith,
and with like diligence, execute the same; as we have already done
upon those six persons before named. Thus we commend your Lordship
to Almighty God, who preserve your honourable estate, in much
honour long to continue!-- From Colchester, the said third day of
August, 1557.

     "Your Lordship's assured at command,

     ROBERT MAINARD,

     ROBERT BROWN,

     bailiffs.

     The same morning, the second of Angust, that the said six in
Mote hall were called out to go to their martyrdom, was Agnes
Bongeor also called with them, by the name of Agnes Bower.
Wherefore the bailiffs, understanding her (as I said) to be wrong
named within the writ, commanded the said Agnes Bongeor to prison
again, as ye have heard in the letter before named; and so from
Mote hall that day sent her to the castle, where she remained
until her death.

     But when she saw herself so separated from her said prison-
fellows in that sort, O good Lord! what piteous moan that good
woman made, how bitterly she wept, what strange thoughts came into
her mind, how naked and desolate she esteemed herself,  and into
what plunge of despair and care her poor soul was brought, it was
piteous and wonderful to see; which all came because she went not
with them to give her life in the defence of her Christ; for of
all things in the world, life was least looked for at her hands.
For that morning in which she was kept back from burning, had she
put on a smock, that she had prepared only for that purpose. And
also having a child, a little young infant sucking on her, whom
she kept with her tenderly all the time that she was in prison,
against that day likewise did she send away to another nurse, and
prepared herself presently to give herself for the testimony of
the glorious gospel of Jesus Christ. So little did she look for
life, and so greatly did God's gifts work in her above nature,
that death seemed a great deal better welcome than life. But this
took not effect at that time, as she thought it would; and
therefore (as I said) was she not a little troubled.

     Being in this great perplexity of mind, a friend of hers came
to her, and required to know whether Abraham's obedience was
accepted before God, for that he did sacrifice his son Isaac, or
in that he would have offered him? Unto which she answered thus "I
know," quoth she, "that Abraham's will before God was allowed for 
the deed, in that he would have done it, if the angel of the Lord
had not stayed him: but I," said she, "am unhappy, the Lord think
eth me not worthy of this dignity: and therefore Abraham's case
and mine are not alike."

     "Why," quoth her friend, "would ye not willingly have gone
with your company, if God should so have suffered it?" "Yes," said
she, "with all my heart; and because I did not, it is now my chief
and greatest grief."

     Then said her friend, "My dear sister, I pray thee consider
Abraham and thyself well, and thou shalt see thou dost nothing
differ with him in will at all." "Alas," quoth she, "there is a
far greater matter in Abraham than in me; for Abraham was tried
with the offering of his own child, but so am not I: and therefore
our cases are not alike."

     "Good sister," quoth her friend, "weigh the matter but
indifferently. Abraham, I grant," said he, "would have offered his
son: and have not you done the like, in your little sucking babe?
But consider further than this, my good sister," said he, "whereas
Abraham was commanded but to offer his son, you are heavy and
grieved because you offer not yourself, which goeth somewhat more
near you, than Abraham's obedience did; and therefore before God,
assuredly, is no less accepted and allowed in his holy presence:
which further the preparing of your shroud also, doth argue full
well," &c.

     After which talk between them, she began a little to stay
herself, and gave her whole exercise to reading and prayer,
wherein she found no little comfort.

     In the time that these foresaid two good women were
prisoners, one in the castle, and the other in Mote hall, God by a
secret mean called the said Margaret Thurston unto his truth
again; who, having her eyes opened by the working of his Spirit,
did greatly sorrow and lament her backsliding before, and promised
faithfully to the Lord, in hope of his mercies, never more while
she lived to do the like again, but that she would constantly
stand to the confession of the same, against all the adversaries
of the cross of Christ. After which promise made, came in a short
time a writ from London for the burning of them, which according
to the effect thereof was executed the seventeenth day of
September, in the year aforesaid.

     Now, when these foresaid good women were brought to the place
in Colchester where they should suffer, the seventeenth day of
September in the year aforesaid, they fell down upon both their 
knees, and made their humble prayers unto the Lord: which thing
being done, they rose and went to the stake joyfully, and were
immediately thereto chained; and after the fire had compassed them
about, they with great joy and glorious trinmph gave up their
souls, spirits, and lives, into the hands of the Lord, under whose
government and protection, for Christ's sake, we beseech him to
grant us his holy defence and help for evermore, Amen!

     Thus, gentle reader! God chooseth the weak things of the
world, to confound mighty things.

John Kurde, martyr.

     In the story before, was something touched of a certain
shoemaker suffering at Northampton, being unnamed, whom because we
understand by a letter sent from the said parties, that he
suffered in this year 1557, and in the month of September,
therefore we thought there to place him. His name was John Kurde,
a shoemaker, late of the parish of Syresham, in Northamptonshire,
who was imprisoned in Northampton castle for denying the popish
transubstantiation, for the which cause William Binsley, bachelor
of law, and chancellor unto the bishop of Peterborough, and now
archdeacon of Northampton, did pronounce sentence of death against
the said Kurde, in the church of All Saints in Northampton, in
August, anno 1557. And in September following, at the commandment
of Sir Thomas Tresham, sheriff then of the shire, he was led by
his officers without the north gate of Northampton, and in the
stone pits was burnt. A popish priest standing by, whose name was
John Rote, vicar of St. Giles's, in Northampton, did declare unto
him, that if he would recant, he was authorized to give him his
pardon. His answer was, that he had his pardon by Jesus Christ,
&c.



368. JOHN NOYES

A true certificate of the taking of one John Noyes, of Laxfield,
in the county of Suffolk, shoemaker, who was taken the nineteenth
day of April, in the year of our Lord God 1557, as hereafter
followeth.

     In the month of September this present year, or (as some
report) in the year past, suffered the blessed martyr, John Noyes,
whose story here followeth:--

     "First, Master Thomas Lovel, being then chief constable of
Hoxne hundred, in the county aforesaid, and one John Jacob, and
William Stannard, then being under constables of the foresaid town
of Laxfield, and Wolfren Dowsing, and Nicholas Stannard, of the
same town, being then accounted faithful and catholic Christians,
though undoubtedly they proved most cruel hinderers of the true
professors of Christ and his gospel, with others, were commanded
to be that present day before the justices, whose names were
Master Thurston, Sir John Tyrrel, and Master Kene, and Sir John
Silliard being high sheriff.

     "These sitting at Hoxne, in the county of Suffolk aforesaid,
and there the said townsmen aforesaid having commandment of the
said justices to inquire in their town, if there were any that
would neglect to come to their service and mass; further, to
examine the cause why they would not come, and thereupon to bring
the true certificate to the said justices within fourteen days
then next ensning; they then coming homeward, being full of hatred
against the truth, and desirous to get promotion, without any such
commandment of the justices, (as far as we can learn,) took
counsel one with another how to attach the said John Noyes without
any more delay.

     "This devilish enterprise agreed upon, chiefly through the
counsel of Master Thomas Lovel, Wolfren Dowsing, and Nicholas
Stannard aforesaid, with expedition his house was beset on both
sides. This done, they found the said John Noyes on the backside
of the said house going outward; and Nicholas Stannard called to
the said John, and said, 'Whither goest thou?' And he said, To my
neighbours.' And the said Nicholas Stannard said, 'Your master
hath deceived you; you must go with us now.' But the said John
Noyes answered, 'No, but take you heed your master deceive not
you.' And so they took him and carried him to the justices the
next day. After his appearance, and sundry causes alleged, the
justices and the sheriff together cast him into Eye dungeon, and
there he lay a certain time, and then was carried from thence to
Norwich, and so came before the bishop, where were ministered unto
him these positions following:--

     "1. Whether he believed that the ceremonies used in the
church were good and godly to stir up men's minds to devotion.

     "2. Item, Whether he believed the pope to be supreme head of
the church here in earth.

     "3. Item, Whether he believed the body of our Lord Jesus
Christ to be in the sacrament of the altar under the forms of
bread and wine, after the words of consecration.

     "Whereunto he answered, that he thought the natural body of
Christ to be only in heaven, and not in the sacrament, &c. For the
which, sentence at last was read by the bishop against him, in the
presence of these there sitting the same time: Dr. Dunning,
chancellor, Sir W. Woodhouse, Sir Thomas Woodhouse, Master George
Heyden, Magter Spenser, W. Farrar, alderman of Norwich, Master
Thurston, Winesden, with divers other."

     More of his examination than this came not to our hands.

     In the mean time his brother-in-law, one Nicholas Fisk, of
Dennington, going to comfort him at such time as he remained
prisoner in the Guildhall of Norwich, after Christian exhortation,
asked him if he did fear death when the bishop gave judgment
against him, considering the terror of the same: and the said
Noyes answered, he thanked God he feared death no more at that
time, than he or any other did, being at liberty. Then the said
Nicholas required him to show the cause of his condemnation: upon
which request the said John Noyes wrote with his own hand as
followeth --

     "I said," quoth he, "that I could not believe that in the
sacrament of the altar there is the natural body of Christ, the
same body that was born of the Virgin Mary. But I said that the
sacrament of the body and blood of Christ is received of Christian
people in the remembrance of Christ's death, as a spiritual food,
if it be ministered according to Christ's institution.

     "But they said, I could not tell what spiritual meant.

     "The bishop said, that the sacrament was God, and must be
worshipped as God. So said the chancellor also.

     "Then answered I, 'My Lord, I cannot so believe.'

     "'Then,' quoth the bishop, 'why? Then say thou dost believe.'
Notwithstanding these collusions could not prevail."

     Now being condemned, he was sent, again from Norwich to Eye
prison; and upon the twenty-first day of September, in the year
aforesaid, about midnight, he was brought from Eye to Laxfield, to
be burnt; and on the next-day morning was brought to the stake,
where were ready against his coming the foresaid justice, Master
Thurston, one Master Waller, then being under-sheriff, and Master
Thomas Lovel, being high-constable, as is before expressed; the
which commanded men to make ready all things meet for that sinful
purpose. Now the fire in most places of the street was put out,
saving a smoke was espied by the said Thomas Lovel proceeding out
from the top of a chimney, to which house the sheriff and Grannow
his man went, and brake open the door, and thereby got fire, and
brought the same to the place of execution. When John Noyes came
to the place where he should be burnt, he kneeled down and said
the fiftieth Psalm, with other prayers; and then they, making
haste, bound him to the stake. And being bound, the said John
Noyes said, "Fear not them that can kill the body, but fear him
that can kill both body and soul, and cast it into everlasting
fire."

     When he saw his sister weeping, and making moan for him, he
bade her that she should not weep for him, but weep for her sins.

     Then one Nicholas Cadman, being hastler, a valiant champion
in the pope's affairs, brought a faggot and set against him; and
the said John Noyes took up the faggot and kissed it, and said,
"Blessed be the time that ever I was born to come to this."

     Then he delivered his Psalter to the under-sheriff, desiring
him to be good to his wife and children, and to deliver to her
that same book: and the sheriff promised him that he would,
notwithstanding he never as yet performed his promise. Then the
said John Noyes said to the people, "They say, they can make God
of a piece of bread; believe them not!"

     Then said he, "Good people, bear witness that I do believe to
be saved by the merits and passion of Jesus Christ, and not by
mine own deeds." And so the fire was kindled, and burnt about him.
Then he said, "Lord, have mercy upon me! Christ, have mercy upon
me! Son of David, have mercy upon me!"

     And so he yielded up his life. And when his body was burned,
they made a pit to bury the coals and ashes, and amongst the same
they found one of his feet that was unburnt, whole up to the
ankle, with the hose on; and that they buried with the rest.

     Now while he was a burning, there stood one John Jarvis by, a
man's servant of the same town, a plain fellow, which said, "Good
Lord, how the sinews of his arms shrink up!" And there stood
behind him one Grannow, and Benet, being the sheriff's men, and
they said to their master that John Jarvis said, "What villain
wretches are these!" And their master bade lay hand on him, and
they took him and pinioned him, and carried him before the justice
that same day; and the justice did examine him of the words
aforesaid; but he denied them, and answered that he said nothing
but this, "Good Lord, how the sinews of his arms shrink up!" But,
for all this, the justice did bind his father and his master in
five pounds apiece, that he should be forthcoming at all times.

     And on the Wednesday next he was brought again before the
justices, Master Thurston and Master Kene, they sitting at
Fressingfield in Hoxne hundred; and there they did appoint and
command, that the said John Jarvis should be set in the stocks the
next market-day, and whipt about the market, naked. But his
master, one William Jarvis, did after crave friendship of the
constables; and they did not set him in the stocks till Sunday
morning. And in the afternoon they did whip him about the market
with a dog-whip, having three cords; and so they let him go.--
Some do give out, that John Jarvis was whipt for saying that
Nicholas Cadman was Noyes's hastler; that is, such an one as
maketh and hasteth the fire.

The copy of a certain letter that John Noyes sent to comfort his
wife, at such time as he lay in prison.

     "Wife, you desired me that I would send you some tokens that
you might remember me. As I did read in the New Testament, I
thought it good to write unto you certain places of the Scripture
for a remembrance. St. Peter saith, Dearly beIoved, be not
troubled with this heat that is now come among you to try you, as
though some strange thing had happened unto you; but rejoice,
insomuch as ye are partakers of Christ's sufferings, that when his
glory appeareth, ye may be merry and glad. If ye be railed on for
the name of Christ, happy are ye; for the Spirit of glory and the
Spirit of God resteth upon you.

     "It is better, if the will of God be so, that ye suffer for
well-doing, than for evil-doing.

     "So I Pet. iv., See that none of you suffer as a murderer, or
as a thief, or an evil-doer, or as a busy-body in other men's
matters. But if any man suffer as a Christian man, let him not be
ashamed, but let him glorify God in this behalf; for the time is
come that judgment must begin at the house of God. If it first
begin at us, what shall the end of them be, that believe not the
gospel of God? Wherefore let them that suffer according to the
will of God, commit their souls to him in well-doing.

     "St. Paul saith, All that will live godly in Christ Jesus,
must suffer persecution.

     "St. John saith, See that ye love not the world, neither the
things that are in the world. If any man love the world, the love
of the Father is not in him: for all that is in the world, as the
lust of the flesh, the lust of the eyes, and the pride of life, is
not of the Father, but is of the world, which vanisheth away and
the lust thereof; but he that fulfilleth the will of God, abideth
for ever.

     "St. Paul saith, If ye be risen again with Christ, seek those
things which are above, where Christ sitteth on the right hand of
God. Set your affection on things that are above, and not on
things which are on earth.

     "Our Saviour Christ saith, Whosoever shall offend one of
these little ones that believe in me, it were better for him that
a mill-stone were hanged about his neck, and that he were cast
into the sea.

     "The prophet David saith, Great are the troubles of the
righteous, but the Lord delivereth them out of all.

     "Fear the Lord, ye his saints: for they that fear him lack
nothing.

     "When the righteous cry, the Lord heareth them, and
delivereth them out of all their troubles: but misfortune shall
slay the ungodly, and they that hate the righteous shall perish.

     "Hear, O my people! I assure thee, O Israel! if thou wilt
hearken unto me, there shall no strange god be in thee, neither
shalt thou worship any other God. Oh that my people would obey me!
for if Israel would walk in my ways, I should soon put down their
enemies, and turn my hand against their adversaries.

     "Our Saviour Christ saith, The disciple is not above his
master, nor yet the servant above his lord. It is enough for the
disciple to be as his master is, and that the servant be as his
lord is. If they have called the Master of the house Beelzebub,
how much more shall they call them of his household so; fear not
them therefore.

     "St. Paul saith, Set yourselves therefore at large, and bear
not a stranger's yoke with the unbelievers: for what fellowship
hath righteousness with unrighteousness? what company hath light
with darkness? either what part hath the believer with the
infidel, &c.? Wherefore come out from among them, and separate
yourselves now, (saith the Lord,) and touch none unclean thing; so
will I receive you, and I will be a Father unto you, and ye shall
be my sons and daughters, saith the Lord Almighty.

     "For neither eye hath seen, nor the ear hath heard, neither
can it enter into the heart of man, what good things the Lord hath
prepared for them that love him.

     "Ye are bought neither with silver nor gold, but with the
precious blood of Christ.

     "There is none other name given to men, wherein we must be
saved.

     "So fare ye well, wife and children! and leave worldly care,
and see that ye be diligent to pray.

     "Take no thought, saith Christ, saying, What shall we eat, or
What shall we drink, or Wherewith shall we be clothed? for after
all these things seek the Gentiles; for your heavenly Father know
eth that ye have need of all these things. But seek ye first the
kingdom of heaven, and the righteousness thereof; and all these
things shall be ministered unto you."



369. CICELY ORMES.

The martyrdom and sufferings of Cicely Ormes, burnt at Norwich for
the testimony and witness of Christ's gospel.

     About the twenty-third day of the said month of September,
next after the other above mentioned, suffered at Norwich, Cicely
Ormes, wife of Edmund Ormes, worsted-weaver, dwelling in St.
Laurence's parish in Norwich. She, being of the age of thirty-two
years or more, was taken at the death of Simon Miller and
Elizabeth Cooper above mentioned, in a place called Lollards'-pit
without Bishop's-gate, at the said Norwich, for that she said she
would pledge them of the same cup that they drank on. For so
saying, one Master Corbet, of Sprouston by Norwich, took her and
sent her to the chancellor. When she came before him, he asked her
what she said unto the sacrament of Christ's body; and she said
she did believe that it was the sacrament of the body of Christ.--
"Yea," said the chancellor, "but what is that that the priest
holdeth over his head?" She answered him and said, "It is bread:
and if you make it any better, it is worse." At which words the
chancellor sent her to the bishop's prison, to the keeper, called
Fellow, with many threatening and hot words, as a man being in a
great chafe.

     The twenty-third day of July she was called before the
chancellor again, who sat in judgment with Master Bridges and
others. The chancellor offered her, if she would go to the church
and keep her tongue, she should be at liberty, and believe as she
would. But she told him she would not consent to his wicked desire
therein, do with her what he would; for if she should, she said,
God would surely plague her. Then the chancellor told her, he had
showed more favour to her than ever he did to any, and that he was
loth to condemn her, considering that she was an ignorant,
unlearned, and foolish woman. But she, not weighing his words,
told him, if he did, he should not be so desirous of her sinful
flesh, as she would (by God's grace) be content to give it in so
good a quarrel. Then rose he and read the bloody sentence of
condemnation against her; and so delivered her to the secular
power of the sheriffs of the city, Master Thomas Sutherton, and
Master Leonard Sutherton, brethren, who immediately carried her to
the Guildhall in Norwich, where she remained until her death.

     This Cicely Ormes was a very simple woman, but yet zealous in
the Lord's cause, being born in East Dereham, and was there the
daughter of one Thomas Haund, tailor. She was taken the fifth day
of July, and did for a twelvemonth before she was taken recant;
but never after was she quiet in conscience, until she was utterly
driven from all their popery. Between the time that she recanted,
and that she was taken, she had gotten a letter made to give to
the chancellor, to let him know that she repented her recantation
from the bottom of her heart, and would never do the like again
while she lived: but before she exhibited her bill, she was taken
and sent to prison, as is before said. She was burnt the twenty-
third day of September, between seven and eight of the clock in
the morning, the said two sheriffs being there, and of people to
the number of two hundred. When she came to the stake, she kneeled
down, and made her prayers to God: that being done, she rose up
and said,

     "Good people! I believe in God the Father, God the Son, and
God the Holy Ghost, three persons and one God. This do I not, nor
will I recant: but I recant utterly from the bottom of my heart
the doings of the pope of Rome, and all his popish priests and
shavelings. I utterly refuse and never will have to do with them
again, by God's grace. And, good people! I would you should not
think of me that I believe to be saved in that I offer myself here
unto the death for the Lord's cause, but I believe to be saved by
the death and passion of Christ; and this my death is and shall be
a witness of my faith unto you all here present. Good people! as
many of you as believe as I believe, pray for me."

     Then she came to the stake, and laid her hand on it, and
said, "Welcome the cross of Christ." Which being done, she,
looking on her hand, and seeing it blacked with the stake, wiped
it upon her smock; for she was burnt at the same stake that Simon
Miller and Elizabeth Cooper was burnt at. Then, after she had
touched it with her hand, she came and kissed it, and said,
"Welcome the sweet cross of Christ;" and so gave herself to be
bound therefo. After the tormentors had kindled the fire to her,
she said, "My soul doth magnify the Lord, and my spirit rejoiceth
in God my Saviour." And in so saying, she set her hands together
right against her breast, casting her eyes and head upward; and so
stood, heaving up her hands by little and little, till the very
sinews of her arms did break asunder, and then they fell. But she
yielded her life unto the Lord as quietly as if she had been in a
slumber, or as one feeling no pain; so wonderfnlly did the Lord
work with her: his name therefore be praised for evermore. Amen!



370. PERSECUTION IN LICHFIELD AND CHICHESTER.

The trouble and disturbance among good men and women at Lichfield.

     After the death and martyrdom of Mistress Joyce Lewes, a
little above specified, divers good men and women in the same town
of Lichfield were vexed and in trouble before the bishop and his
chancellor, for kissing the said Joyce Lewes, and drinking with
her about the time of her death; the names of which persons were
these: Joan Love, Elizabeth Smith, Margaret Biddel, Helen Bowring,
Margaret Cootesfote, Nicholas Bird, John Harlstone and his wife,
Agnes Glyn, Agnes Glover, Agnes Penifather, &c. These with others
were produced to their examination before the bishop and his
chancellor for the cause above-named, and there-for adjudged for
heretics, for that they did pray and drink with the said Mistress
Lewes; but especially Agnes. Penifather sustained the most
trouble, for that she accompanied the said Joyce Lewes going to
her death; which Agnes, being examined further of the said bishop,
what words she had spoken to two priests of the church of
Lichfield, called John Ady and James Foxe, concerning the said
Joyce Lewes after her burning, said as followeth: that she being
asked by the said two priests, being at her father's honse in the
city of Lichfield, at such time as she came from the burning of
the said Joyce Lewes, wherefore, she (the said Agnes) did weep for
such a heretic, meaning Joyce Lewes, whose soul they said was in
hell; the said Agnes Penifather to their demand made this answer -
- that she thought the said blessed martyr to be in better case
than the said two priests were.

     With the which words being charged, and willed to submit
herself, as the others had done above rehearsed, to such penance
as they should enjoin unto her, she refused so to do, and
therefore was commanded to close prison, the sheriffs being
charged with her under pain of one hundred pounds, that none
should have any access unto her. At length, at the persuasion of
her friends, she was compelled to do as the others had done
before. And thus much concerning things done at Lichfield.

The persecution and cruelty exercised by the papists in the
diocese of Chichester.

     And now from Lichfield to come to Chichester, although we
have but little to report thereof, for lack of certain relation
and records of that country, yet it seemeth no little trouble and
persecution there also to have raged, as in other countries. For
what place was there almost in all the realm, where the pope's
ministers did not bestir them, murdering some or other, as in the
Acts of this Ecclesiastical History may sufficiently appear?
Wherefore, as this plague of the pope's tyranny was general to all
other people and countries of England, so likewise in the diocese
of Chichester, divers and many there were condemned and martyred
for the true testimony of righteousness, within the compass of
Queen Mary's reign, in the number of whom were these:-- John
Foreman of East Grinstead, John Warner of Bourne, Christian Grover
of the archdeaconry of Lewes, Thomas Athoth, priest, Thomas
Avington of Ardingley, Dennis Burgis of Buxted, Thomas Ravensdale
of Rye, John Milles of Hellingley, Nicholas Holden of Withyham,
John Hart of Withy-ham, Margery Morice of Heathfield, Anne Try of
East Grinstead, John Oseward of Woodmancott, Thomas Harland of
Woodmancott, James Morice of Heathfield, Thomas Dougate of East
Grinstead, John Ashedon of Cattesfield: martyrs.

     The greatest doers against these godly and true faithful
martyrs, and setters-upon their condemna-tion, were these:
Christopherson (the bishop after Day); Richard Briesly, doctor of
law, and chancellor of Chichester; Robert Tailor, bachelor of the
law, his deputy; Thomas Paccard, civilian; Anthony Clarke, Albane
Langdale, bachelor of divinity, &c.



371. THOMAS SPURDANCE

The examination of Thomas Spurdance, one of Queen Mary's servants,
before the chancellor of Norwich.

     "The bishop's chancellor did ask me if I had been with the
priest, and confessed my sins unto him. And I said, 'No, I had
confessed my sins to God, and God saith, In what hour soever a
sinner doth repent, and be sorry for his sins, and ask him
forgiveness, willing no more so to do, he will no more reckon his
sin unto him; and that is sufficient for me.'

     "Then said the chancellor, 'Thou deniest the sacrament of
penance.' I said, 'I deny not penance; but I deny that I should
show my sins unto the priest.'

     "Then said the chancellor, 'That is a denying of the
sacrament of penance. Write this article.'

     "'Have you received the blessed sacrament of the altar,' said
he, at this tune of Easter?' 'And I said, No.'

     "And why have you not? 'saith he. 'I said, I dare not meddle
with you in it, as you use it.'

     'Why, do we not use it truly?' said he. I said, 'No: for the
holy supper of the Lord serveth for the Christian congregation, 
and you are none of Christ's members; and therefore I dare not
meddle with you, lest I be like unto you.'

     "'Why are we none of Christ's members?' said the chancellor.
I said, 'Because you teach laws contrary to God's laws.'

     "'What laws are those?' said he. I said, 'These three
articles that you swear the people unto here be false and untrue;
and you do evil to swear the people unfo them.'

     "Then said he, 'Good people! take no heed unto his words, for
he is a heretic, and teacheth you disobedience:' and so he would
no more speak of that matter.

     "Then said he, 'How believest thou in the bless-ed sacrament
of the altar? Dost thou not believe that after it is consecrated,
it is the very same body that was born of the Virgin Mary?' I
said, 'No, not the same body in substance: for the same body hath
a substance in flesh, blood, and bones, and was a bloody
sacrifice; and this is a dry saerifice.'

     "And I said, 'Is the mass a sacrifice?' Unto, which a doctor
answered that sat by him, 'It is a sacrifice both for the quick
and the dead.'

     "Then said I, 'No, it is no sacrifice; for St. Paul saith
that Christ made one sacrifice once for all: and I do believe in
none other sacrifice, but only in that one sacrifice that our Lord
Jesus Christ made once for all.'

     "Then said the doctor, 'That sacrifice that Christ made, was
a wet sacrifice, and the mass is a dry sacrifice.' Then said I,
'That same dry sacrifice is a sacrifice of your own making, and it
is your sacrifice; it is none of mine.'

     "Then said the chancellor, He is a heretic: he, denieth the
sacrament of the altar.'

     "Then said I, 'Will ye know how I believe in the holy supper
of our Lord?' And he said, 'Yea.'

     "Then said I, I believe that if I come rightly and worthily,
as God hath commanded me, to the holy supper of the Lord, I
receive him by faith, by believing in him. But the bread, being
received, is not God; nor the bread, that is yonder in the pis; is
not God. God dwelleth not in temples made with hands, neither will
be worshipped with the works of men's hands. And therefore you do
very evil to cause the people to kneel down and worship the bread:
for God did never bid you hold it above your heads, neither had
the apostles such use.'

     "Then said the chancellor, 'He denieth the presence in the
sacrament. Write this article also. He is a very heretic.' Then
said I, 'The servant is not greater than his master: for your
predecessors killed my Master Christ, the prophets and apostles,
and holy virtuous men; and now you also kill the servants of
Christ: so that all the righteous blood that hath been shed, even
from righteous Abel until this day, shall be required at your 
hands.'

     "'Well,' said the chancellor, 'have him away!'"

Another examination of Spurdance, before the bishop in his house.

     "The bishop said, 'Sirrah, dost thou not believe in the
catholic faith of holy church?' And I said, 'I believe Christ's
catholic church.'

     "Yea,' said he, 'in Christ's church, of the which the pope is
the head? Dost thou not believe that the pope is supreme head of
the catholic church?'

     "And I said, 'No, I believe not that he should be above the
apostles, if he take them to be his predecessors. For when there
came a thought among the apostles, who should be the greatest when
their Master was gone, Christ answered them unto their thoughts,
The kings of the earth bear domination above other: but ye shall
not so do; for he that will be greatest among you, shall become
servant unto you all. How is it then,' said I, 'that he will climb
so high above his fellows? And also we were sworn in my master
King Henry's time, that we should to the uttermost of our power
never consent to him again. And therefore as he hath nothing to do
here in England, so neither in his own country, more than a bishop
hath in his diocese."

     "'Yea,' said the bishop, 'what of that? We were then in error
and sin; now we are in the right way again. And therefore thou
must come home again with us, and knowledge thy fault, and become
a Christian man, and be sworn unto the pope as our supreme head.--
Wilt thou be sworn unto the pope? How sayest thou?'

     "Then I said, 'No, I warrant you, by the grace of God, not as
long as I live! For you cannot prove by the Scripture that the
pope is head of the church, and may do therein what him listeth.'

     "'No!' said he; 'yes, I trow: for as the bellwether which
weareth the bell, is head of the flock of sheep, even so is the
pope the head of the church of Christ. And as the bees in the hive
have a master-bee, when they are gone out, to bring them home
again to the hive; even so the pope, when we be gone astray and
wandered from the fold, from the hive, &c., then is ordained our
head by succession of Peter, to bring us home again to the true
church; as thou now, my good fellow, hast wandered long out of the
way, like a scattered sheep, &c. Hear therefore that bell-wether,
the master-bee, &c., and come home with us to thy mother the true
church again.'

     "Unto whom I answered, 'My Lord, all this is but natural
reason, and no Scripture. But since ye cannot prove the pope to be
authorized by Scripture, ye answer not me as I thought ye would.'

     "'Hah! 'said he, 'I see well ye be stout, and will not be
answered: therefore ye shall be compelled by law, whether ye will
or no.'

     "'My Lord,' said I, 'so did your forefathers entreat Christ
and his apostles. They had a law, and by their law they put him to
death; and so likewise you have a law, which is tyranny, and by
that would ye enforce me to believe as you do. But the Lord, I
trust, will assist me against all your beggarly ceremonies, and
make your foolishness known to all the world one day.'

     "Then said he, 'When were ye at church, and went in
procession, and did the ceremonies of the church?' And I said,
'Never since I was born.' No! 'said he: 'how old are you? 'And I
said, I think about forty.'

     "'Why,' said he, 'how did you use yourself at church twenty
years ago?' I said, 'As you do now.' 'And even now,' said he, 'you
said you did not use the ceremonies since you were born.' 'No more
I did,' said I, 'since I was born anew; as Christ said unto
Nicodemus, Except ye be born anew, ye cannot enter into the
kingdom of heaven.'

     "Then said a doctor that sat by, 'He is very Anabaptist; for
that is their opinion plain.' 'No sir, you say falsely,' said I;
'for I am no Anabaptist: for they deny children to be baptized,
and so do not I.'

     "'Well,' said the bishop, 'why dost thou not go to church,
and do the ceremonies?' And I said, 'Because they be contrary to
God's word and laws, as you yourself have taught: but now you say,
it is good again. And I think if there were a return tomorrow, you
would say that is false again, which you hold now: therefore, I
may well say, there is no truth in you.'

     "Then said the bishop, Thou art a stubborn fellow, and a
heretic, and a traitor.'

     "'No,' said I, I am no traitor for I have done, I think,
better service to the crown imperial of England, than you.'

     'If you had done so good service,' said he, 'you would be
obedient to the laws of the realm.' 'So I am,' said I. There is no
man alive (I thank God) that can accuse me justly, that ever I was
disobedient to any civil laws. But you must consider, my Lord,
that I have a soul and a body, and mv soul is none of the queen's,
but my body and my goods are the queen's. And I must give God my
soul, and all that belongeth unto it; that is, I rnust do the laws
and commandments of God: and whosoever commandeth laws contrary to
God's laws, I may not do them for losing of my soul, but must
rather obey God than man.'

     "And he said, Why dost thou not these laws then? are they not
agreeable to God's law?' And I said, 'No, you cannot prove them to
be God's laws.' 'Yes,' saith he, 'that I can.'

     "Then said I, If you can prove me by the word of God, that
you should have any graven images made to set in your churches for
laymen's books, or to worship God by them, or that you should have
any ceremonies in your church as you have, prove them by the word
of God, and I will do them.'

     "Then said he, It is a good and decent order to furnish the
church: as when you shall go to dinner, you have a cloth upon the
table, to furnish the table before the meat shall come upon it; so
are these ceremonies a comely, decent order to be in the church
among Christian people.'

     "'These,' said I, are inventions and imaginations out of your
own brain, without any word of God to prove them. For God saith,
Look what you think good in your own eyes, if I command the
contrary, it is abominable in my sight. And these ceremonies are
against God's laws. For St. Paul saith, they be weak and beggarly,
and rebuketh the Galatians for doing them. 'Well,' said he, 'if
you will not do them, seeing they be the laws of the realm, you
are a heretic and disobedient: and therefore come home again, and
confess your fault with us, that you have been in error. Will you
do so?' And I said, 'No, I have been in no error: for the
spiritual laws were never trulier set forth than in my master King
Edward's time, and I trust unto God I shall never forsake them
while I live.'

     "Then came a gentleman to me and said, 'Are ye wiser than all
men? and have ye more knowledge than all men? Will ye cast away
your soul willingly? My Lord, and other men also, would fain you
would save yourself: therefore choose some man where you will,
either spiritual or temporal, and take a day; my Lord will give it
you.'

     "Then said I, If I save my life, I shall lose it; and if I
lose my life for Christ's sake, I shall find it in life
everlasting. And if I take a day, when the day cometh, I must say
then even as I do now, except I will lie, and therefore that
needeth not.'

     "'Well, then have him away,' said the bishop."

     This above-named Thomas Spurdance was one of Queen Mary's
servants, and was taken by two of his fellows, the said queen's
servants, named John Haman, otherwise called Barker, and George
Looson, both dwelling in Coddenham, in the county of Suffolk, who
carried him to one Master Gosnall, dwelling in the said Coddenham,
and by him he was sent to Bury, where he remained in prison; and
afterwards burnt in the month of November.



372. JOHN HALLINGDALE, WILLIAM SPARROW, AND RICHARD GIBSON

The story and martyrdom of John Hallingdale, William Sparrow, and
Richard Gibson, three constant witnesses of Christ.

     Not long after the martyrdom of the two good women at
Colchester above named, were three faithful witnesses of the
Lord's testament tormented and put to death in Smithfield at
London, the eighteenth of November, in the year aforesaid, whose
names hereafter follow: John Hallingdale, William Sparrow, and
Richard Gibson.

     Which three were produced before Bonner, bishop of London,
the fifth day of November, 1567, and had by him and his officers
certain articles ministered unto them; the sum whereof hereafter
followeth:

     "First, That the said John Hallingdale is of the diocese of
London, and so subject to the jurisdiction of the bishop of
London.

     "2. That the said John before the time of the reign of King
Edward the Sixth, late king of England, was of the same faith and
religion that was then observed, believed, taught, and set forth
in the realm of England.

     "3. That during the reign of the said King Edward the Sixth,
the said John Hallingdale, upon occasion of the preaching of
certain ministers in that time, did not abide in his former faith
and religion, but did depart from it, and so did and doth continue
till this present day, and so determineth to do (as he saith) till
his life's end.

     "4. That the said John Hallingdale hath thought, believed,
and spoken, divers times, that the faith, religion, and
ecclesiastical service received, observed, and used now in this
realm of England, is not good and laudable, but against God's
commandment and word, especially concerning the mass and the seven
sacraments; and that he the said John will not in any wise conform
himself to the same, but speak and think against it during his
natural life.

     "5. That the said John absenteth himself continually from his
own parish church of St. Leonard, neither hearing matins, mass,
nor evensong, nor yet confessing his sins to the priest, or
receiving the sacrament of the altar at his hands, or using other
ceremonies as they are now used in this church and realm of
England; and as he remembereth, he never came but once into the
said parish church of St. Leonard, and careth not (as he saith) if
he never come there any more, the service being as it is there,
and so many abuses being there, as he saith there are, especially
the mass, the sacraments, and the ceremonies and service set forth
in Latin.

     " 6. That the said John, when his wife, called Alice, was
brought in bed of a man-child, caused the said child to be
christened in English, after the same manner and form, in all
points, as it was used in the time of the reign of King Edward the
Sixth aforesaid, and caused it to be called Josue; and would not
have the said child christened in Latin after the form and manner
as it is now used in the church and realm of England, nor will
have it by his will (as he saith) to be confirmed by the bishop."

John Hallingdale's answers to the articles.

     "Unto all which articles the said John Hallingdale made
answer, confessing them all, and every part of them, to be trne,
and saying, that he would not revoke his said answers, but stand
unto them according as it was in every article above written.

     "Furthermore, the said John Hallingdale, being demanded by
the said Bonner, whether he did firmly believe that in the
sacrament, commonly called the sacrament of the altar, there is
really and truly the very body and blood of our Saviour Christ, or
no; made answer, that he neither in the time of the said King
Edward the Sixth, nor at that present, did believe, that in the
said sacrament there is really the very body and blood of Christ.
For he said, that if he had so believed, he would (as others had
done) have received the same; which he did not, because he had and
then did believe, that the very body of Christ is only in heaven,
and no where else.

     "And furthermore the said John Hallingdale said, that
Cranmer, Latimer, Ridley, Hooper, and generally all that of late
have been burnt for heretics, were no heretics at all, because
they did preach truly the gospel: upon whose preaching he grounded
his faith and conscience, as he said, according to the saying of
St. John, in the eighteenth chapter of his Revelation, where he
saith, that the blood of the prophets, and of the saints, and of
all that were slain upon earth, was found in the Babylonical
church; by the which, he said, is understood the church where the
pope is the head."

     After which examination, the said John was sent unto prison
again. And the next day, being the sixth day of the said month, he
was called before the bishop again, who persuading him with some
wrested sentences of the Scripture, the said John Hallingdale
answered, "Because I will not," saith he, "come to your
Babylonical church, therefore," speaking unto Bonner, "you go
about to condemn me." And being of Bonner further demanded,
whether he would persevere and stand in his opinions or no; he
made answer that he would continue and persist in them unto the
death. Then Bonner read the bloody sentence of condemnation; at
which time the said John affirmed openly, that (thanking God) he
never came into the church since the abomination came into it. And
so he was sent to prison again.

     Upon the same sixth day also, in the forenoon, was produced
before the bishop the forenamed William Sparrow, and had laid unto
him certain articles, which hereafter follow.

     "First, That thou, William Sparrow, wast in times past
detected and presented lawfully unto thy ordinary the bishop of
London, called Edmund, who also is now thine ordinary of the said
diocese, and thou wast presented and detected unto him for heresy,
errors, and unlawful opinions, which thou didst believe, set
forth, and hold.

     "2. That thou before the said ordinary didst openly and
judicially confess the said heresies, errors, and unlawful
opinions, as appeareth plainly in the acts of the court, had and
made before the said ordinary.

     "3. That thou, after the premises, didst make thy submission
in writing, and didst exhibit and deliver the same as thy deed, to
thy said ordinary; openly confessing and recognising thy heresies,
errors, unlawful opinions, and thine offences and transgressions
in that behalf.

     "4. That thou, after the premises, didst promise unto thy
said ordinary voluntarily and of thine own mind, that always after
the said submission, thou wouldst in all points conform thyself
unto the common order of the catholic church, observed and kept
here in this realm of England, and in no wise fall again to
heresies, errors, or unlawful opinions.

     "5. That thou, since thy said submission, hast willingly
fallen into certain heresies and errors, and hast holden and set
forth divers unlawful opinions, to the right great hurt of thine
own soul, and also to the great hinderance and loss of divers
others; especially against the sacrament of the altar, against
confession auricular, with other the sacraments of the catholic
church.

     "6. That thou, since the said commission, hast willingly gone
about divers places within the diocese of London, and sold divers
heretical, erroneous, and blasphemous ballets about, and wast
apprehended and taken with the said ballets about thee, and
committed to prison."

     Unto all which articles the said William Sparrows answered in
effect as hereafter followeth:

     "To the first, second, third, and fourth articles he answered
affirmatively, as thus: that he was presented and detected to
Bonner, unto whom he made his submission, &c., as in the articles.

     "To the fifth he answered, that if he had spoken against
them, he had spoken but the truth; for they be naught (meaning the
contents of the said article).

     "To the sixth, he granted to the article, adding, that he did
sell the said ballets then showed and read before him, and that
the same did contain God's word."

     After which answers, the said William Sparrow was sent unto
prison. And the same day in the afternoon, being produced before
the bishop again, and there charged with his said submission, made
the year before unto the bishop, he answered thus: "I am sorry,"
said he, "that ever I made it, and it was the worst deed that ever
I did:" adding further unto them, "Hold up your abomination so
long as you can." Also being laid unto him, and charged by the
bishop that he went to church, and there was confessed and heard
mass, the said William Sparrow made answer and confessed, that he
did so, "but with a troubled conscience," he said, "God knoweth."
And speaking further to the bishop, he said, "That which you call
truth, I do believe," said he, "to be heresy." And also the bishop
charging him again with the contents of the fifth article above
named, he answered that he had so done, as is contained in the
same article, and so will do again, if he were at liberty. And
being further demanded of Bonner, whether he would persist and
continue in the same, or no; he made answer, that he would not go
from his opinions. And adding thereunto, he said, "That which you
call heresy," (speaking to the bishop,) "is good and godly; and if
every hair of my head were a man," said he, "I would burn them
all, rather than go from the truth."

     Then being demanded what ground of learning he had to cleave
to his opinions, he made answer and said, that all the laws now
used (meaning the ecclesiastical laws) are naught and abominable.
And further thereunto he said, that the mass is naught and
abominable, &c.: which words being spoken, the bishop immediately
read the sentence of condemnation upon him; and so delivered him
to the secular power, by whom he was sent to prison again.

Richard Gibson, martyr.

     With the other two above named, suffered also in the same
fire Richard Gibson, who first was cast into the Compter in the
Poultry, (where he had been prisoner by the space of two years for
suretyship in a matter of debt, and then stood upon his
deliverance,) then upon suspicion and evil will was accused to
Bonner, for that in the prison he was never confessed, nor
received at the popish altar: by reason whereof he was called for,
and sustained divers and sundry conflicts and examinations in the
cause of his faith and religion. But first he seemed to make a
certain submission, which also he exhibited with the other twenty-
eight above mentioned: but because it seemed something to differ
in words from the other, it appeareth not to be received; or
whether it was received or no, it is not fully certain. This is
certain, that although his submission was in the bishop's register
recorded, yet he was not delivered out from imprisonment till the
day of his burning. The articles first objected and ministered
unto him by the bishop, were these:--

     "First, That the said Richard Gibson, prisoner in the Compter
in the Poultry, in the diocese of London, hath otherwise than
became a faithful Christian man, and a good subject of this realm
of England, behaved himself in words and deeds, in divers
conditions and points, contrary to the order, religion, and faith
of Christ's catholic church, and contrary to the order of this
realm, to the pernicious and evil example of the inhabitants of
the city of London, and the prisoners of the prison of the said
Compter in the Poultry, and greatly to the hurt and damage of his
own soul, offending especially in the articles following: by
reason whereof the said Richard Gibson was and is of the
jurisdiction of the said bishop of London, and subject to the said
jurisdiction, to make answer to his offences and transgressions
underwritten, according to the order of the law.

     "2. That the said Richard Gibson hath unreverently spoken
against the pope, and see, and church of Rome, and likewise
against the whole church of this realm of England, and against the
seven sacraments of the catholic and whole church of Christendom,
and against the articles of the Christian faith here observed in
this realm of England, and against the commendable and laudable
ceremonies of the catholic church.

     "3. That the said Richard Gibson hath commended, allowed,
defended, and liked, both Cranmer, Latimer, Ridley, and also all
other heretics here in this realm of England, according to the
ecclesiastical laws condemned for heretics; and also liked all
their heretical and erroneous, damnable, and wicked opinions,
especially against the sacrament of the altar, and the authority
of the pope and see of Rome, with the whole religion thereof.

     "4. That the said Richard Gibson hath comforted, aided,
assisted, and maintained, both by words and otherwise, heretics
and erroneous persons, or at the least suspected and infamed of
heresies and errors condemned by the catholic church, to continue
in their heretical and erroneous opinions aforesaid, favouring and
counselling the same unto his power.

     "5. That the said Gibson hath affirmed and said, that the
religion and faith commonly observed, kept, and used now here, in
this realm of England, is not good and laudable, nor in any wise
agreeable unto God's word and commandment.

     "6. That the said Gibson hath affirmed, that the English
service, and the books commonly called the Books of Communion, or 
Common Prayer, here set forth in this realm of England in the time
of King Edward the Sixth, were in all parts and points good and
godly; and that the same only, and no other, ought to be observed
and kept in this realm of England.

     "7. That the said Gibson hath affirmed, that if he may once
be out of prison and at liberty, he will not come to any parish
chnrch, or ecclesiastical place, to hear matins, mass, evensong,
or any divine service now used in this realm of England, nor come
to procession upon times and days accustomed, nor bear at any time
any taper or candle, nor receive at any time ashes, nor bear at
any time palm, nor receive pax at mass-time, nor receive holy
water, nor holy bread, nor observe the ceremonies or usages of the
catholic church, here observed or kept commonly in this realm of
England.

     "8. That the said Gibson hath affirmed, that he is not bound
at any time, though he have liberty, and the presence of a priest
convenient and meet, to confess his sins to the said priest, nor
to receive the absolution of his sins at his hands, nor to receive
of him the sacrament, commonly called the sacrament of the altar,
after such form as is now used within this realm of England.

     "9. That the said Gibson hath affirmed, that prayer unto
saints, or prayers for the dead, are not laudable, available, or
profitable; and that no man is bound at any time or in any place
to fast or pray, but only at his own will and pleasure; and that
it is not lawful to reserve or keep the said sacrament of the
altar, nor in any wise to adore and worship it."

     As these aforesaid articles were ministered unto him the
eighth day of May, so was there another article objected against
him by the said Bonner, the sixth day of November the same year;
the tenor whereof here followeth.

     "That thou, being both notably suspected of heresy, errors,
and evil opinions, and also (by the common report and fame amongst
the worshipful, grave, and honest persons of this city of London
in a notable number) culpable and faulty, hast not lawfully purged
and cleared thyself from the said suspicion; but rather day by day
continually, by thy acts and deeds, hast augmented and increased
the said suspicion, refusing to be confessed to the priest,
refusing to receive the sacrament of the altar at the priest's
hands, refusing to hear mass when thou hadst opportunity, and wast
thereunto required by thy ordinary, the bishop of London, in whose
diocese thou wast then abiding -- refusing also to give an oath on
a book, and to make answer to such articles, as, by the said
ordinary, were lawfully and duly objected against thee, concerning
the said heresies, errors, and ill opinions -- and as, by thy said
ordinary, thou wast upon just and reasonable causes commanded and
required, and on thy behalf, without just or reasonable cause,
contemptuously and wilfully refused: thereby, in law, bringing
thyself to be taken and reputed, in those articles and matters,
for a person confessing the same."

     Concerning his anwers unto the said articles, because he did
not swear to answer to their interrogatories, therefore, without
further answer-making, Bonner declared him pro confesso.

     The greatest matter which he was charged withal, was for not
coming to confession, being thereunto required, for not receiving
of the sacraments of the popish making, and for that he would not
swear to answer unto their interrogatories laid against him.

     Notwithstanding, after these his first examinations, he
continued in the foresaid prison of the Compter a good space, from
the month of May unto November, at what time he was again produced
unto the final examination judiciary. Where is to be noted, that
Master Gibson, being a very big and tall man, of a personable and
heroical stature, was sent for of Bonner by a little atd short
person, a promoter, like Robin Papist, called Robin Caley, if it
were not he himself.

     This Robin Caley, having the conducting of the said gentleman
from the Poultry, would needs hale him through Cheapside, the
gentleman desiring him to turn some other way. But the more the
gentleman entreated, the more fierce was this silly Jack upon him;
and drawing and holding him by the arm, would needs hale him
through the High Street, that all the world might see what he
could do in his office. Master Gibson, desirous to be led without
holding, willed and entreated him to let his arm loose: he would
go quietly of his own accord with him whither he would, only
craving that he might go by him freely, without noting of the
people.

     The saucy and impotent miser the promoter, hearing this, who
was scarce able to reach to his shoulders, "Nay," saith he, "thou
shalt not escape me so, come on thy ways: thou shalt not choose
but come!" And so, reaching at his arm, would needs drag him unto
the bishop. The gentleman content to go, yet loth to be notified
in the streets, gently requested again and again, that, refraining
his hold, he would suffer him to go of his own free and voluntary
will; he should not need to fear him, for he would not start from
him. To whom the caitiff, looking up to his face, "Come on thy
way," saith he, "I will hold thee fast, spite of thy beard, and
whether thou wilt or no."

     Master Gibson, seeing and beholding the intolerable bragging
of the wretched miser, and moved therewith not a little, could
bear no longer, but said, "Wilt thou?" said he; and added
moreover, bitterly looking down towards him, that if he did not
incontinently pluck away his hand (and so staid withal) he would
immediately wring his neck from his body. Whereupon Robin Papist
the promoter was fain to pluck away his hold, and so proceeded
they unto the bishop, there to be examined again before him.

     I should have declared before, how Bonner, as his manner was
commonly with divers, had received and procured against him for
witnesses, William Wood, John Babington, Thomas Hawes, Thomas
Cornish, Richard Lawkenor, Nicholas Grave, and Owen Claydon: to
whom interrogatories were also ministered to depose upon against
the said Gibson. The tenor of the interrogatories was this.

     "1. Whether ye know of certain, or else credibly are informed
and believe, that Richard Gibson, now prisoner in the Compter in
the Poultry, within the city and diocese of London, hath ever, at
all sundry times and places, in prison or otherwhere, behaved
himself in words, behaviour, and deeds, in all conditions and
points, as all the catholic and true subjects of this realm ought
to do, and to behave themselves therein according to their duty.

     "2. Whether ye so know, or are so informed and believe, that
the said Richard Gibson hath, during all the time of his said
imprisonment, reverently spoken of the pope, and of the see and
church of Rome, and likewise of the whole church of this realm of
England, and of the seven sacraments of the catholic church, and
other points of the catholic religion.

     "3. Whether ye have heard the said Richard Gibson, at any
time during his said imprisonment, speak against the said pope and
his authority, and against the church of Rome and the faith
thereof, or against this church of England and the faith and
service thereof, or against any of the said seven sacraments of
the said catholic church, or against the common order of the
ecclesiastical church, or any of the ceremonies thereof.

     "4. Whether ye have heard the said Richard Gibson, at any
time during his said imprisonment, allow, commend, defend, and
like, any the articles that Cranmer, Latimer, Ridley, &c., or any
other, were condemned for as heretics, by the ecclesiastical
authority and laws of this realm of England.

     "5. Whether ye have heard this said Richard Gibson, at any
the said times, to comfort, aid, and assist, by words or
otherwise, any heretic, or any erroneous person, or person
suspected of heresy, to continue or persist in any their heretical
and erroneous opinions.

     "6. Whether have ye heard the said Gibson at any time, in
prison or elsewhere, in talk, utter and say that the religion and
faith commonly observed and used here now, in this realm of
England, is not good nor laudable, nor agreeable unto God's word
and commandment; and that he will be contented in all points to
conform himself, without any murmuring or grudging, unto the same.

     "7. Whether ye have heard the said Gibson at any time, in
prison or elsewhere, affirm and say that the English service, and
the books commonly called the Books of Communion, set forth in
this realm of England in the time of King Edward the Sixth, were
in all parts good and godly, and the same only to be observed and
kept, and none other.

     "8. Whether ye have heard the said Gibson at any time, in
prison or elsewhere, affirm or say that he, being at liberty, is
not bound to come to any his parish church, there to hear matins,
mass, evensong, or any other divine service now used in this realm
of England.

     "9. Whether ye have heard the said Gibson at any time, in
prison or elsewhere, affirm and say that he, being at liberty, is
not bonnd to come unto procession upon days and times accustomed;
nor to bear at any time any taper or candle, nor to receive at any
time ashes, or to bear at any time palm, or to receive or kiss the
pax at mass-time, or to receive holy bread or holy water, or to
observe the ceremonies and usages of the church.

     "10. Whether have ye heard the said Gibson at any time, in
prison or elsewhere, say and affirm that he is not bound, at any
time, to confess his sins unto any priest, and to receive
absolution at the priest's hands; or to receive, at any time, at
the priest's hands, the sacrament, commonly called the sacrament
of the altar, after such form and manner as it is now used in this
realm of England.

     "11. Whether ye have heard the said Gibson at any time, in
prison or elsewhere, to affirm and say that prayers unto saints,
or prayers for the dead, are not laudable nor profitable; and that
a man is not bound, at any time, to fast or pray, (but at his
pleasure,) at any time appointed by the church; and that it is not
lawful to reserve the sacrament of the altar, nor to adore and
worship it.

     "The witnesses above named, being npon these interrogatories
deposed, do attest and witness, some in his excuse, some contrary:
of whom two of them, that is, John Babington his bedfellow, and
Thomas Hawes, make answer and say; that they never knew nor saw,
either in word or deed, by him, otherwise than well. The others,
William Wood, Thomas Cornish, Richard Lawkenor, Owen Claydon, and
Nicholas Grove, deposing against him, gave witness in this effect
as followeth: namely, that the said Gibson, for two years before,
was not confessed unto any priest, neither in that space did
receive the sacrament of the altar, as they so term it. Whereunto
Master Gibson granting, and not denying the same, gave thanks unto
God for that he had so done."

     Bonner, receiving these depositions of the witnesses above
named, began to charge him with the same, objecting further and
laying more matter unto his charge: that the said Gibson, being on
a time in the bishop's house, and being required by the said
bishop to go into his chapel with him to hear mass, refused so to
do. To which Master Gibson answered again, that he had neither
said nor done any thing therein, whereof he was sorry, or which he
would revoke; but that he would stand therein, and seal it with
his blood.

     Among others who were at this examination, there was also
there present John, bishop of Winchester, who, amongst other
communication, had these words, saying, that it was no pity to
burn a heretic. To whom Gibson replied again and said, he thought
it not requisite nor lawful to burn them as heretics. And then the
bishop of Winchester said, that he would not commune or talk any
further with the same Gibson, because he perceived him to be a
heretic, and thereby excommunicate. Then Gibson said, "Yea, my
Lord," quoth he, "yours, and other bishops' cursings, be blessings
unto me," &c.

     After this, another day being assigned him to appear again,
much talk passed between him and Darbishire, then chancellor. But
in fine, being required to swear that he should answer unto all
they would demand, he denied to answer unto all things the bishop
should command him as ordinary: "for he is not," saith he, "mine
ordinary;" and so bade him go tell the bishop. Before the which
bishop he, being then commanded to appear the Friday next
following, was brought unto the justice-hall without Newgate,
where he had the like conflicts with the foresaid bishop and
divers other justices. At length he was assigned the Saturday
following, to be present in the bishop's consistory court, to hear
his final sentence: at which day and place, the said examinate
appearing as he was commanded, the bishop, after other matter of
communication, asked him if he knew any cause why the sentence
should not be read against him. To whom the said Master Gibson
answered, that the bishop had nothing wherefore justly to condemn
him. The bishop's reason was again objected to him, that men said
he was an evil man. To whom Gibson replying again; "Yea," saith
he, "and so may I say of you also." To be short, after this and
such other talk, the bishop hasted unto the sentence; which being
read, Gibson being yet again admonished to remember himself, and
to save his soul, said that he would not hear the bishop's
babbling; and said moreover, (boldly protesting and affirming,)
that he was contrary and an enemy to them all, in his mind and
opinion, although he had aforetime kept it secret in mind, for
fear of the law. And speaking to the bishop, "Blessed," said he,
"am I, that am cursed at your hands. We have nothing now, but,
Thus will I: for as the bishop saith, so must it he. And no heresy
is to turn the truth of God's word into lies; and that do you,"
meaning the bishop and his fellows.

     Thus this valiant soldier, fighting for the gospel and
sincere doctrine of Christ's truth and religion against falsehood
and error, was committed, with his fellows, to the secular power.
Illustration: Hallingdale, Gibson and Sparrow led to execution

     And so these three godly men, John Hallingdale, William
Sparrow, and Master Gibson, being thus appointed to the slaughter,
were, the twelfth day after their condemnation, (which was the
eighteenth day of the said month of November,) burnt in Smithfield
in London. And being brought thither to the stake, after their
prayer made, they were bound thereunto with chains, and wood set
unto them; and, after wood, fire; in the which being compassed
about, and the fiery flames consuming their flesh, at the last
they yielded glori ously and joyfully their souls and lives into
the holy hands of the Lord, to whose tuition and government I
commend thee, good reader. Amen.

     It is a little above declared, in this story of Richard
Gibson, how Bonner ministered unto the said Gibson certain
articles, to the number of nine. Now let us see likewise the
articles which the said Gibson ministered again to Bonner,
according to the same number of nine, for him to answer unto, as
by the same hereunder written may appear.

     "1. Whether the Scriptures of God, written by Moses and other
holy prophets of God, through faith that is in Christ Jesus, be
available doctrine, to make all men in all things unto salvation
learned, without the help of any other doctrine, or no?

     "2. What is authority, and from whence it cometh, and to whom
it appertaineth, and to what end it tendeth?

     "3. Whether the holy word of God, as it is written, doth
sufficiently teach all men, of what dignity, estate, or calling by
office soever he or they be, their full, true, and lawful duty in
their office: and whether every man, of what dignity, estate, or
calling by office soever he or they be, are bound upon the pain of
eternal damnation, in all things to do as they are hereby taught
and commanded, and in no wise to leave undone any thing that is to
be done, being taught and commanded by the same?

     "4. Whether any man, the Lord Jesus Christ (God and man) only
except, by the holy ordinance of God ever was, is, or shall be,
lord over faith? and by what lawful authority of any man, of what
dignity, estate, or calling by office soever he or they be, may
use lordship or power over any man for faith's sake, or for the
service of his conscience?

     "5. By what lawful authority or power any man, of what
dignity, estate, or calling soever he or they be, may be so bold
as to alter or change the holy ordinances of God, or any of them,
or any part of them?

     "6. By what evident tokens antichrist in his ministers may be
known; seeing it is written, that Satan can change himself info
the similitude of an angel of light, and his ministers fashion
themselves as though they were the ministers of righteousness? And
how it may be known to him that is desirous thereof, when he is
one of that number, or in the danger thereof, or when he is
otherwise?

     "7. What the beast is, the which maketh war with the saints
of God, and doth not only kill them, but also will suffer none to
buy or sell, but such as worship his image, or receive his mark in
their right hands, or in their foreheads, his name, or the number
of his name, or do worship his image, which, by the just and
terrible sentence of God already decreed, shall be punished in
fire and brimstone, before the holy angels, and before the Lamb;
and they shall have no rest day nor night, but the smoke of their
torment shall ascend up for evermore? Also what the gorgeous and
glittering whore is, the which sitteth upon the beast, with a cup
of gold in her hand full of abominations; with whom the kings of
the earth have committed fornication, and the inhabitants of the
earth; and she herself also is drunken with the blood of the
saints, which is the wine of her fornication; whose flesh the
horns of the beast shall tear in pieces, and burn her with fire:
for God hath put in their hearts to do his will?

     "8. Whether a king over all those people which are born and
inhabit within his own dominions, regions, and countries, or any
part of them, of what dignity, estate, or calling by office soever
they be, here upon this earth immediately under Christ, by the
holy ordinance of God, is lawful, supreme, and chief governor, or
no? And whether a king over all those people within his dominions,
regions, and countries, and every part of them, by holy ordinance
of God, lawfully may, and ought not otherwise to do, nor suffer
otherwise to be done, than in his own name, power, and authority,
(the name of God only except,) as lawful, supreme, and chief head
in all things that belong to rule, without exception, to govern
and rule? And whether all those people, of what dignity, estate,
or calling soever they be, are bound by the holy ordinance of God,
to owe their whole obedience and service in all things without
exception (their duty to God only excepted) to their king only, as
to the supreme and chief governor upon earth immediately under
Christ? And whether a king, without offence against God and his
people, may give away, and not himself use that his authority and
power given him of God; or lawfully may, without offence to God
and his people, (after knowledge thereof had,) suffer himself by
frand or guile, or by any other unlawful mean, to be beguiled,
defrauded, and despoiled thereof? and whether any subject, of what
dignity, estate, or calling soever he or they be, without offence
to God and to his king, to the minishing or derogation of the
supreme prerogative-royal of his king, or of any part thereof, may
do aught? or, after knowledge thereof had, without offence to God,
and to his king, may conceal the same?

     "9. Whether the holy written law of God be given of God unto
all men, of what dignity, estate, or calling by office soever they
be, as well thereby to govern all their dominions, regions, and
countries, and their people there inhabiting, as themselves: and
whether any law or laws (the holy law of God only excepted) not
being made within any dominion, region, or country where it or
they be used, may be lawfully used before it or they be, as the
lawful law or laws of the same dominion, region, or country, by
public and common order of the same dominion, region, or country,
lawfully allowed: and whether any subject, without offence against
God and his king, within the dominion of his king, may lawfully
use any such law or laws not so allowed?"

Emanuel.

     "Ascribe unto the Lord, O ye mighty, ascribe unto the Lord
worship and strength: give unto the honour of his name, and bow
yourselves to the majesty of the Lord."

What manner of man a bishop ought to be, and the duty of him in
his office; as the Holy Scriptures of God most truly do teach.

     "A bishop, as the steward of God, must be blameless, the
husband of one wife, and one that ruleth well his own house, and
that hath faithful children in subjection with all reverence; and
one that is diligent, prudent, sober, discreet, righteous, godly,
temperate, a keeper of hospitality, not stubborn, not angry, not
given to over-much wine, no fighter, not greedy of filthy lucre;
but one that loveth goodness, abhorring fighting, abhorring
covetousness. He may not be a young scholar, but such a one as is
apt to teach, and that cleaveth to the true word of doctrine, that
he may be able to exhort by wholesome learning, and to improve
them that say against it. He must have a good report of them that
are without. He may not be a lord over the faithful, of them that
are committed unto his charge, neither may he use any lordship
over them for the same, but must become as one of them, that,
through his humbleness, he may win the more to well doing. Neither
may he be so bold as to speak any other thing, to make any man
obedient to the same, than he himself hath learned of Christ.
Neither may he do or teach any thing to tangle or to snare any man
withal. He may not walk in craftiness, neither use the cloak of
unhonesty, neither handle the word of God deceitfully, neither
chop nor change with the same; but in the singleness thereof, so
open the truth, to the advancement of the truth thereby, as that
he may report himself to every man's conscience in the sight of
God. He may not reject the weak in faith, in disputing and
troubling their conscience, but must bear their frailty, and, in
the spirit of meekness, must be ready to help him that is
overtaken with any fault; and not to stand in his own conceit,
lest he himself also be tempted.

     "He not only lawfully may, but also onght, by the virtue of
his office, to preach the word; sincerely to minister, so as no
man may be able to reprove him; and to expel, put ont, or
excommunicate from among the remnants of his charge, all open
wilful malefactors, who will not by any other means be reformed;
and yet to fare fair with all men, and not to be rigorous: because
his office is given him to edify, not to destroy. And he not only
lawfully may, but also ought, by the virtue of his office, of
virtuous able men, well known, and of honest report, within his
charge, to appoint sufficient number to help him in the discharge
thereof. And he, in no case, by violence, may compel any man to be
of his church and fellowship, or to be partaker of any thing that
is done therein. And for his due administration, as one worthy of
double honour, he may not only receive of his charge what is
necessary, but also ought of them, as of duty, without requests,
(if need require,) to be provided of the same.

     "If the bishop of London be such a manner of man as yet doth
teach, and hath done, and daily doth, his duty therein as he is
taught by the same, (as of duty he ought to do,) then doubtless,
as he is a meet and worthy man for his office, so am I worthy of
the punishment I have -- yea, if it were more. But, if it be
otherwise, (as wherein, for the tender mercy of Christ Jesu, I
most humbly require righteous judgment,) then, as I have
unworthily sustained long punishment, so is he not only most
unworthy of his office, but also hath most worthily deserved to be
recompensed blood for blood, as equity requireth.

     "I will hearken what the Lord God will say: for he shall
speak peace unto his people, that they turn not themselves unto
foolishness.

     "This sixth of April, 1557.

     By me, RICHARD GIBBON."



373. JOHN ROUGH AND MARGARET MEARING

The death and martyrdom of John Rough, minister, and Margaret
Mearing, burnt at London the twenty-second of December.

     In this furious time of persecution, were also burned these
two constant and faithful martyrs of Christ, John Rough, a
minister, and Margaret Mearing.

     This Rough was born in Scotland, who, (as himself confesseth
in his answers to Bonner's articles,) because some of his kinsfolk
would have kept him from his right of inheritance which he had to
certain lands, did at the age of seventeen years, in despite, (and
the rather to displease his friends,) profess himself into the
order of the Black Friars at Stirling, in Scotland; where he
remained the space of sixteen years, until such time as the Lord
Hamilton, earl of Arran, and governor of the realm of Scotland
aforesaid, (casting a favour unto him,) did sue unto the
archbishop of St. Andrews, to have him out of his professed order,
that as a secular priest he might serve him for his chaplain. At
which request the archbishop caused the provincial of that house,
having thereto authority, to dispense with him for his habit and
order.

     This suit being thus by the earl obtained, the said Rough
remained in his service one whole year, during which time it
pleased God to open his eyes, and to give him some knowledge of
his truth; and thereupon was by the said governor sent to preach
in the freedom of Ayr, where he continued four years; and then,
after the death of the cardinal of Scotland, he was appointed to
abide at St. Andrews, and there had assigned unto him a yearly
pension of twenty pounds from King Henry the Eighth, king of
England. Howbeit, at last, weighing with himself his own danger,
and also abhorring the idolatry and superstition of his country,
and hearing of the freedom of the gospel within this realm of
England, he determined with himself not to tarry any longer there
and therefore, soon after the battle of Musselborough, he came
first unto Carlisle, and from thence unto the duke of Somerset,
then Lord protector of England; and by his assignment had
appointed unto him out of the king's treasury twenty pounds of
yearly stipend, and was sent as a preacher, to serve at Carlisle,
Berwick, and Newcastle; from whence (after he had there, according
to the laws of God and also of this realm, taken a country-woman
of his to wife) he was called by the archbishop of York that then
was, unto a benefice nigh, in the town of Hull, where he continued
until the death of that blessed and good King Edward the Sixth.

     But in the beginning of the reign of Queen Mary, (perceiving
the alteration of religion, and the persecution that would
thereupon arise, and feeling his own weakness,) he fled with his
wife into Friesland, and dwelt there at a place called Norden,
labouring truly for his living, knitting of caps, hose, and
suchlike things, till about the end of the month of October last
before his death. At which time, lacking yarn, and other such
necessary provision for the maintenance of his occupation, he came
over again into England, here to provide for the same, and the
tenth day of November arrived at London; where, hearing of the
secret society, and holy congregation of God's children there
assembled, he joined himself unto them; and afterwards, being
elected their minister and preacher, did continue most virtuously
exercised in that godly fellowship, teaching and confirming them
in the truth of the gospel of Christ. But in the end, (such was
the providence of God, who disposeth all things to the best,) the
twelfth day of December, he, with Cutbert Symson and others,
through the crafty and traitorous suggestion of a false hypocrite
and dissembling brother, called Roger Sergeant, a tailor, was
apprehended by the vice-chamberlain of the queen's house, at the
Saracen's Head in Islington; where the congregation had then
purposed to assemble themselves to their godly and accustomable
exercises of prayer, and hearing the word of God: which pretence,
for the safeguard of all the rest, they yet, at their
examinations, covered and excused by hearing of a play, that was
then appointed to be at that place. The vice-chamberlain, after he
had apprehended them, carried Rough and Symson unto the council,
who charged them to have assembled together to celebrate the
communion or supper of the Lord: and therefore, after sundry
examinations and answers, they sent the said Rough unto Newgate;
but his examinations they sent unto the bishop of London, with a
letter signed with their hands, the copy whereof followeth.

     "After our hearty commendations to your good Lordship, we
send you here enclosed, the examination of a Scottish man named
John Rough, who, by the queen's Majesty's commandment, is
presently sent to Newgate; being of the chief of them that upon
Sunday last, under the colour of coming to see a play at the
Saracen's Head in Islington, had prepared a communion to be
celebrated and received there, among certain other seditious and
heretical persons. And forasmuch as by the said Rough's
examination, containing the story and progress of his former life,
it well appeareth of what sort he is; the queen's Highness hath
willed us to remit him nnto your Lordship, to the end that being
called before you out of prison, as oft as your Lordship shall
think good, ye may proceed, both to his further examination, and
otherwise ordering of him according to the laws, as the case shall
require. And thus we bid your Lordship heartily well to fare. --
From St. James, the fifteenth day of December, 1557.

     "Your Lordship's loving friends,

     Nicholas Ebor,

     Anthony Montague,

     F. Shrewsbury,

     John Bourne,

     Edward Hastings,

     Henry Jernegam."

     Bonner, now minding to make quick despatch, did within three
days after the receipt of the letter, the eighteenth day of
December,) send for this Rough out of Newgate, and in his palace
at London ministered unto him twelve articles: many whereof,
because they contain only questions of the profession and religion
of that age, wherein both he and his parents were christened,
(which in sundry places are already mentioned,) I do here for
brevity omit; minding to touch such only, as pertain to matters of
faith now in controversy, and then chiefly objected against the
martyrs and saints of God, which in effect are these:

Articles against John Rough.

     "First, That thou, John Rough, didst directly speak against
the seven sacraments, used commonly and reverently, as things of
estimation and great worthiness, in the catholic church: and also
didst reprove and condemn the substance of the said sacraments,
but especially the sacrament of the altar, affirming that in that
same is not really and truly the very body and blood of Christ:
and that confession to the priest, and absolution given by him,
(as the minister of Christ,) for sins, is not necessary or
available in any wise.

     "2. Item, Thou hast misliked and reproved the religion and
ecclesiastical service, as it is now used in this realm, and hast
allowed the religion and service used in the latter years of King
Edward the Sixth; and, so much as in thee hath lain, hast by word,
writing, and deed, set forwards, taught, and preached the same
openly; and in sundry places affirmed, that the said English
service and doctrine therein contained, is agreeable in all points
to God's word, and unto the truth; condemning utterly the Latin
service now used in the queen's reign, and inducing others by
thine example to do the like.

     "3. Item, Thou hast, in sundry places within this realm,
commended and approved the opinion and doctrine of Thomas Cranmer,
late archbishop of Canterbnry, Nicholas Ridley, and Hugh Latimer,
concerning the sacrament of the altar; affirming that in the
sacrament there remaineth, after the words of consecration,
material bread and material wine, without any transubstantiation.

     "4. Item, Thou hast in sundry places of this realm, since the
queen's reign, ministered and received the communion as it was
used in the late days of King Edward the Sixth; and thou knowest,
or credibly hast heard of divers, that yet do keep books of the
said communion, and use the same in private honses out of the
church, and are of opinion against the sacrament of the altar.

     "5. Item, That thou, in sundry places of this realm, hast
spoken against the pope of Rome, and his apostolic see, and hast
plainly contemned and despised the authority of the same,
misliking and not allowing the faith and doctrine thereof, but
directly speaking against it; and by thine example hast induced
other the subjects of this realm, to speak and do the like.

     "6. Item, Thou dost know, and hast been conversant with all
or a great part of such Englishmen, as have fled out of this realm
for religion, and hast consented and agreed with them in their
opinions, and hast succoured, maintained, and holpen them, and
hast been a conveyer of their seditious letters and books into
this realm.

     "7. Item, That thou hast said, that thou hast been at Rome,
and tarried there about thirty days or more, and that thou hast
seen little good or none there, but very much evil. Amongst the
which thou sawest one great abomination, that is to say, a man [or
the pope] that should go on the ground, to be carried upon the
shoulders of four men, as though he had been God, and no man: also
a cardinal to have his harlot riding openly behind him: and
thirdly, a pope's bull, that gave express licence to have and use
the stews, and to keep open bawdry by the pope's approbation and
authority.

     "8. Item, That thou, since thy last coming into England out
of the parts beyond the sea, hast perniciously allured and
comforted divers of the subjects of this realm, both young men,
old men, and women, to have and use the Book of Communion, set
forth in this realm in the latter days of King Edward the Sixth;
and hast also thyself read and set forth the same, causing others
to do the like, and to leave their coming to the parish churches
to hear the Latin service now used.

     "9. Item, That thou, on the third Sunday of Advent, the
twelfth day of this December, 1557, wast apprehended at the
Saracen's Head at Islington, in the county of Middlesex and
diocese of London, by the queen's vice-chamberlain, with one
Cutbert, a tailor, Hugh Foxe, a hosier, and divers others there
assembled, under the colour of hearing a play, to have read the
Communion Book, and to have used the accustomed fashion, as was in
the latter days of King Edward the Sixth."

The answer of John Rough, to the foresaid articles.

     "To the first, he said and confessed that he had spoken
against the number of the said sacraments, being fully persuaded
that there be but only two sacraments, to wit, baptism, and the
supper of the Lord; and as for the other five, he denied them to
be sacraments, and therefore hath spoken against them. And as
concerning the sacrament of the altar, (which he then called the
supper of the Lord,) he confessed that he had spoken and taught,
that in the said sacrament there is not really and substantially
the very body and blood of Christ, but that the substance of bread
and wine doth remain in the said sacrament, without any
transubstantiation at all. Further, as touching confession of sins
to the priest, he answered that he thought it necessary, if the
offence were done unto the priest; but, if the offence were done
to another, then confession made to the priest is not necessary,
but reconciliation only to be made to the party so offended.

     "To the second, he answered that he then did and had before
misliked the order of Latin service then used; and also did allow
the service used in the latter time of King Edward's reign, for
that the Holy Scripture doth the same; and therefore he granted
that he did teach and set forth the said English service, as in
the same article is objected.

     "To the third, he granted that he had approved the doctrine
of the parties articulate as agreeable to God's word; and that
they were godly learned men, and such as had perfect understanding
in the contents of the same article.

     "To the fourth, he answered that he did well like the
communion used in King Edward's days; but he said that he had not
ministered or received the same here in England since the queen's
reign, neither yet knew any that had the books thereof. But, on
the other side, he knew many that had those books, and that there
also he had received the communion in sundry places.

     "The contents of the fifth he granted to be true.

     "To the sixth, he confessed that he had been familiar with
divers English men and women, being in Friesland, and agreed with
them in opinion, as Master Scory, Thomas Young, George Roe, and
others, to the number of one hundred persons, which fled thither
for religion, using there the order set forth in the reign of King
Edward; and otherwise he denieth the contents of this article.

     "The contents of the seventh he granted in every point to be
true.

     "To the eighth, he answered and confessed that since his last
coming into England, (which was about the tenth day of November,)
he had, in sundry places in the suburbs of London, prayed and read
such prayers and service as are appointed in the Book of the
Communion; and willed others to do the like, both men and women,
which he did know by sight, but not by name. Howbeit he did never
cause any to withdraw themselves from the Latin service; but he
said, it were better to pray in a tongue that they did understand,
than in an unknown tongue.

     "To the ninth, he confessed at the time and place articulate
he was present to hear and see a play, and there was apprehended
by the queen's Majesty's vice-chamberlain, with one Cutbert, a
tailor, and one Hugh, a hosier, and divers others both men and
women, whose names he knew not; and by him was brought before the
council, who sent him unto Newgate; and from thence he was brought
to the bishop. And otherwise he denieth the contents of this
article."

     Upon these answers he was dismissed, and the next day, being
the nineteenth of December, he was again brought before the said
bishop and others; who, when they perceived his constantness,
determined the next day after to bring him openly into the
consistory, there to adjudge and condemn him as a heretic. Which
purpose they accomplished, for, the twentieth day at afternoon, in
the presence of the bishops of London and St. David's, with
Fecknam, abbot of Westminster, and others, he was there produced;
where, after much and many fair persuasions, Bonner read unto him
the articles and answers before mentioned, in the which they
charged him to have received the orders of the church, and
therefore might not marry; and that he had refused to consent unto 
the Latin service then used in the church. Whereunto he then
answered, and said that their orders were nothing at all, and that
he, being a priest, might lawfully marry, and that his children
which he had by his wife, were lawful. And as touching the service
then used, he utterly detested it, saying that if he should live
as long as Methuselah, yet he would never come to the church to
hear the abominable mass, and other service, being as it was then.
Upon which words the bishop proceeded to the actual degradation of
the said Rough, exempting him from all the benefits and privileges
of their church; and after condemning him as a heretic, committed
his body to the secular power, who, taking him into their charge
and custody, carried him unto Newgate.

     Moreover, as touching the said Master Rough, this is further
to be noted, that he, being in the north country in the days of
King Edward the Sixth, was the mean to save Dr. Watson's life,
(who in Queen Mary's time was bishop of Lincoln,) for a sermon
that he had made there. The said Watson after that, in the said
days of Queen Mary, being with Bonner at the examination of the
said Master Rough, to requite the good turn in saving his life,
detected him there to be a pernicious heretic, who did more hurt
in the north parts than a hundred besides of his opinion. Unto
whom Master Rough said again, "Why, sir, is this the reward I have
for saving your life, when you preached erroneous doctrine in the
days of King Edward the Sixth?" This Master Rough said, he had
lived thirty years, and yet had never bowed his knee to Baal. And
being before Bonner, among other talk, he affirmed that he had
been twice at Rome, and there had seen plainly with his eyes,
which he had many times heard of before, namely, that the pope was
the very antichrist; for there he saw him carried on men's
shoulders, and the false-named sacrament borne before him: yet was
there more reverence given to him, than to that which they counted
to be their god. When Bonner heard this, rising up, and making as
though he would have torn his garments, "Hast thou," said he,
"been at Rome, and seen our holy father the pope, and dost thou
blaspheme him after this sort?" And with that flying upon him, he
plucked off a piece of his beard; and after, making speedy haste
to his death, he burnt him half an hour before six of the clock in
the morning, because the day, belike, should not be far spent,
before he had done a mischievous deed.

     Furthermore note, that this Master Rough, being at the
burning of Austoo in Smithfield, and returning homeward again, met
with one Master Farrar, a merchant of Halifax, who asked him,
where he had been. Unto whom he answered, "I have been," saith he,
"where I would not for one of mine eyes but I had been." "Where
have you been?" said Master Farrar. "Forsooth," said he, "to learn
the way." And so he told him he had been at the burning of Austoo,
where shortly after he was burnt himself.

     From Newgate he wrote immediately a letter unto his godly
friends yet abroad and out of the danger of the unmerciful
persecutors, confirming and strengthening them in the truth which
he had taught them; the copy of which letter here followeth.

     "The comfort of the Holy Ghost make you able to give
consolation to others in these dangerous days, when Satan is let
loose, but to the trial only of the chosen, when it pleaseth our
God to sift his wheat from the chaff. I have not leisure and time
to write the great temptations I have been under. I speak to God's
glory; my care was to have the senses of my soul open, to perceive
the voice of God, saying, Whosoever denieth me before men, him
will I deny before my Father and his angels. And to save the life
corporal, is to lose the life eternal. And he that will not suffer
with Christ, shall not reign with him. Therefore, most tender
ones, I have by God's Spirit given over the flesh, with the fight
of my soul, and the Spirit hath the victory. The flesh shall now,
ere it be long, leave off to sin; the Spirit shall reign
eternally. I have chosen the death, to confirm the truth by me
taught. What can I do no more? Consider with yourselves, that I
have done it for the confirmation of God's truth. Pray that I may
continue unfo the end. The greatest part of the assault is past, I
praise my God. I have in all my assaults felt the present aid of
my God, I give him most hearty thanks there-for. Look not back,
nor be ye ashamed of Christ's gospel, nor of the bonds I have
suffered for the same; thereby ye may be assured it is the true
word of God. The holy ones have been sealed with the same mark. It
is no time, for the loss of one man in the battle, for the camp to
turn back. Up with men's hearts; blow down the daubed walls of
heresy. Let one take the banner, and the other the trumpet; I mean
not to make corporal resistance; but pray, and ye shall have
Elias's defence, and Elizeus's company to fight for you. The cause
is the Lord's. Now, my brethren, I can write no more; time will
not suffer, and my heart with pangs of death is assaulted: but I
am at home with my God yet alive. Pray for me, and salute one
another with the holy kiss. The peace of God rest with you all,
Amen.-- From Newgate prison in haste, the day of my condemnation.

     "JOHN ROUGH."

Another letter of John Rough, written unto the congregation two
days before he suffered.

     "The Spirit of all consolation be with you, aid you, and make
you strong to run to the fight that is laid before you,
wherewithal God in all ages hath tried his elect, and hath found
them worthy of himself, by coupling to their head, Jesus Christ,
in whom, whoso desireth to live godly, the same must needs suffer
persecution: for it is given unto them, not only to believe, but
also to suffer. And the servant or scholar cannot be greater than
his Lord or Master; but by the same way the Head is entered, the
members must follow. No life is in the members which are cut from
the body: likewise we have no life, but in Christ; for by him we
live, move, and have our being. My dear sons, now departing this
life to my great advantage, I make change of mortality with
immortality, of corruption to put on incorruption, to make my body
like to the corn cast into the ground, which except it die first,
it can bring forth no good fruit. Wherefore death is to my great
advantage; for thereby the body ceaseth from sin, and, after,
turneth into the first original: but after shall be changed, and
made brighter than the sun or moon. What shall I write of this
corporal death, seeing it is decreed of God, that all men shall
once die? Happy are they that die in the Lord, which is to die in
the faith of Christ, professing and confessing the same before
many witnesses. I praise my God I have passed the same journey by
many temptations. The devil is very busy to persuade, the world to
entice, with promises and fair words; which I omit to write, lest 
some might think I did hunt after vain-glory, which is furthest
from my heart. Lastly, the danger of some false brethren, who
before the bishop of London purposed to confess an untruth to my
face; yet the God that ruled Balaam, moved their hearts: where
they thought to speak to my accusation, he made them speak to my
purgation. What a journey (by God's power) I have made these eight
days before this day, it is above flesh and blood to bear; but, as
Paul saith, I may do all things in him which worketh in me, Jesns
Christ. My course, brethren, have I run; I have fought a good
fight; the crown of righteousness is laid up for me; my day to
receive it is not long to. Pray, brethren, for the enemy doth yet
assault. Stand constant unto the end; then shall you possess your
souls. Walk worthily in that vocation wherein you are called.
Comfort the brethren. Salute one another in my name. Be not
ashamed of the gospel of the cross, by me preached, nor yet of my
suffering; for with my blood I affirm the same. I go before; I
suffer first the baiting of the butchers' dogs; yet I have not
done what I should have done: but my weakness, I doubt not, is
supplied in the strength of Jesus Christ; and your wisdoms and
learning will accept that small talent, which I have distributed
unto you (as I trust) as a faithful steward: and what was undone,
impute that to frailty and ignorance, and with your love cover
that which is and was naked in me. God knoweth ye are all tender
unto me; my heart bursteth for the love of you. Ye are not without
your great Pastor of your soul, who so loveth you, that if men
were not to be sought out, (as, God be praised, there is no want
of men,) he would cause stones to minister unto you. Cast your
care on that Rock; the wind of temptation shall not prevail. Fast
and pray, for the days are evil. Look up with your eyes of hope,
for the redemption is not far off (but my wickedness hath deserved
that I shall not see it). And also that which is behind of the
blood of our brethren, which shall also be laid under the altar,
shall cry for your relief. Time will not now suffer me to write
longer letters. The Spirit of God guide you in and out, rising and
sitting; cover yon with the shadow of his wings; defend you
against the tyranny of the wicked; and bring you happily unto the
port of eternal felicity, where all tears shall be wiped from your
eyes, and you shall always abide with the Lamb.

     "JOHN ROUGH."
Illustration: John Rough in Smithfield

The story of Margaret Mearing, martyr.

     It is before declared that, in the company of John Rough, was
burnt one Margaret Mearing, who, as the register maketh mention,
was at one time and day brought with the said Rough forth to
examinatfon; where the bishop having no private matters to charge
her withal, did the eighteenth day accustomable of December
mentioned against her those common and accustomable articles
mentioned before: to which she answered as followeth.

     "First,. That there is here in earth a catholic church, and
that there is the true faith of Christ observed and kept in the
same church.

     2: Item, That there were only two sacraments in the church,
namely, the sacrament of the body and blood of Christ, and the
sacrament of baptism.

     "3. Item, That she was baptized in the faith and belief of
the said church, renouncing there, by her godfathers and
godmothers, the devil and all his works, &c.

     "4. Item, That when she came to the age of fourteen years,
she did not know what her true belief was, because she was not
then of discretion to. understand the same, neither yet was taught
it.

     "5. Item, That she had not gone from the catholic faith at
any time; but she said, that the mass was abominable before the
sight of God, and before the sight of all true Christian people;
and that it is the plain cup of fornication, and the whore of
Babylon. And as concerning the sacrament of the altar, she said,
she believed there was no such sacrament in the catholic church.
Also she said, that she utterly abhorred the authority of the
bishop of Rome, with all the religion observed in the same
antichrist's church.

     "6. Item, She answered to the sixth article, as to the first,
before specified.

     "7. Item, That she hath refused to come to her parish church,
because the true religion of Christ was not then used in the same:
and further said, that she had not come unto the church by the
space of one year and three quarters then last past, neither yet
did mean any more to come unto the same, in these idolatrous days.

     "8. Item, As touching the manner of her apprehension, she
said that Cluney, the bishop's sumner, did fetch her to the
bishop."

     These answers being then registered, they were again (with
the said articles) propounded against her the twentieth day of
December; and there being demanded if she would stand unto those
her answers, she said, "I will stand to them unto the death; for
the very angels of heaven do laugh you to scorn, to see your
abomination that you use in the church." After the which words,
the bishop pronounced the sentence of condemnation against her;
and then delivering her unto the sheriffs, she was, with the fore-
named John Rough, carried unto Newgate; from whence they were both
together led unto Smithfield, the twenty-second day of the same
month of December, and there most joyfully gave their lives for
the profession of Christ's gospel.

     When the latter end of this history of Master Rough and
Margaret Mearing was in finishing, there came to our hands one
necessary thing of the said Margaret Mearing, which we thought not
good to omit. The matter is this: Master Rough being chief pastor
to the congregation in the said time of Queen Mary, as before you
have heard, (of which company this Margaret Mearing was one,) did
not well like the said Margaret, but greatly suspected her, as
many others of them did besides, because she would oftentimes
bring in strangers among them, and in her talk seemed (as they
thought) somewhat too busy, &c. Now, what they saw or understood
further in her, we know not, but this followed the evil suspicion
conceived of her. Master Rough, the Friday before he was taken, in
the open face of the congregation, did excommunicate her out of
the same company; and so seemed with the rest to exclude and cut
her off from their fellowship and society; whereat she being
moved, did not well take it, nor in good part, but thought herself
not indifferently handled among them: whereupon, to one of her
friends, in a heat, she threatened to remove them all. But the
providence of God was otherwise; for the Sunday after, Master
Rough, being taken by the information of one Roger Sergeant to the
bishop of London, (as hereafter thou shalt hear,) was laid in the
Gate-house at Westminster, where none of his friends could come to
visit him. Then this said Margaret, hearing thereof, got her a
basket, and a clean shirt in it, and went to Westminster, where
she, feigning herself to be his sister, got into the prison to
him, and did there to her power not a little comfort him.

     Then coming abroad again, she understanding that the
congregation suspected the said Sergeant to be his promoter, went
to his house, and asked whether Judas dwelt not there: unto whom
answer was made, there dwelt no such. "No!" said she; "dwelleth
not Judas here, that betrayed Christ? his name is Sergeant." When 
she saw she could not speak with him, she went her way. So the
Friday after, she, standing at Mark-lane end in London, with
another woman, a friend of hers, saw Cluney, Bonner's sumner,
coming in the street towards her house: whom when she saw, she
said to the other woman standing with her, "Whither goeth yonder
fine fellow?" said she: "I think surely he goeth to my house." And
in viewing him still, at the last she saw him enter in at her
door. So immediately she went home, and asked him whom he sought:
whereunto Cluney made answer and said, "For you; you must go with
me." "Marry," quoth she, "here I am; I will go with you." And
coming to the bishop, she was laid in prison, and the Wednesday
after, burnt with Master Rough in Smithfield, as ye have heard.

     Whereas mention and declaration was made before, that Bonner,
the sooner to delude the simple and ignorant people, in the month
of May, anno 1555, did cause Dr. Chedsey to publish openly at
Paul's Cross, certain letters sent from the king and queen --
minding thereby to excuse and cloak his malignant murders of the
saints of God, and thereby, through that colour, to cloak himself
-- did protest that he was never so cruel and blood-thirsty as he
was slanderously reported and charged withal, but rather compelled
thereunto, (having commandment given from the higher powers,) must
and would show himself ready to do his duty therein: I thought it
therefore now expedient, upon so good an occasion here serving
unto the same, somewhat to debate, and further to try out, this
his visored obedience falsely by him pretended. And although it
may seem not greatly needful, (his other wicked acts already
sufficiently uttering the same,) yet,altogether ter being so
manifest, I may not altogether pass it over in silence. And
therefore if Bonner, thus standing to the defence of his pretended
obedience, would needs have us conceive of him, that he is not so
cruel and hasty to seek thereunto of these men, but rather
enforced thereunto through the commandment of the higher powers,
then let him answer unto his own handy-work, and his own
commission, so spitefully conceived, so cruelly given forth, of
his own motion and proper authority, and, as they term it, ex suo
officio; not only to inquire, but also to proceed in condemnation
against all and singular such persons as should be found within
his jurisdiction, not conformable unto that idolatrous and
malignant church.

     What doth or can this declare, but a mind not only thirsty,
but also greedy and almost insatiable, of blood? I have heard it
so reported that Bonner, sitting at the board with his claret wine
before him, hath said, that whereas he hath been noted to be a
blood-sucker, he never sucked any other blood, but that only in
the goblet. If that be so, what meaneth then this unmerciful
proclamation to hunt and chase out the poor innocents, and to
bring them unto the fire? The sharp commission and proclamation
set forth a little before by the king and queen, might it not seem
enough and sufficient unto Bonner for that purpose, but he must
also add to it his? If that of theirs was not sharp and crnel
enough, what more sharpness could Bonner put unto it? if it were,
what then needed this commission of Bonner to stir up the coals?
If he did it not without their wills and commandment, why doth it
not so appear among his records? if he did give it thus abroad
upon his own head and motion, how can he defend himself from
cruelty and blood-thirstiness?



ANNO 1558.

374. CUTBERT SYMSON, HUGH FOXE AND JOHN DEVENISH.
Illustration: Cutbert Symson at the stake

The suffering and cruel torments of Cutbert Symson, deacon of the
Christian congregation in London, in Queen Mary's days, most
patiently abiding the cruel rage of the papists for Christ's sake.

     NEXT after the martyrdom of Master Rough, minister of the
congregation above mentioned, succeeded in like martyrdom the
deacon also of that said godly company or congregation in London,
named Cutbert Symson, bemg committed to the fire the year of our
Lord 1558, the twenty-eighth day of March.

     This Cutbert Symson was a man of a faithful and zealous heart
to Christ and his true flock, insomuch that he never ceased
labouring and studying most earnestly, not only how to preserve
them without corruption of the popish religion; bnt also his care
was ever vigilant, how to keep them together without peril or
danger of persecution. The pains, travail, zeal, patience, and
fidelity of this man, in caring and providing for this
congregation, as it is not lightly to be expressed, so is it
wonderful to behold the providence of the Lord by vision,
concerning the troubles of this faithful minister and godly
deacon, as in this here following may appear.

     The Friday at night before Master Rough, minister of the
congregation, (of whom mention is made before,) was taken, being
in his bed, he dreamed that he saw two of the guard leading
Cutbert Symson, deacon of the said congregation; and that he had
the book about him, wherein were written the names of all them
which were of the congregation. Whereupon being sore troubled, he
awaked, and called his wife, saying, "Kate, strike a light, for I
am much troubled with my brother Cutbert this night." When she had
so done, he gave himself to read in his book awhile, and then,
feeling sleep to come upon him, he put out the candle, and so gave
himself again to rest. Being asleep, he dreamed the like dream
again; and, awaking therewith, he said, "Oh! Kate, my brother
Cntbert is gone." So they lighted a candle again, and rose. And as
the said Master Rough was making him ready to go to Cutbert, to
see how he did, in the mean time the said Cutbert came in with the
book containing the names and accounts of the congregation: whom
when Master Rough had seen, he said, "Brother Cutbert, ye are
welcome; for I have been sore troubled with you this night;" and
so told him his dream. After he had so done, he willed him to lay
the book away from him, and to carry it no more about him. Unto
which Cutbert answered, he would not so do: for dreams, he said,
were but fantasies, and not to be credited. Then Master Rough
straitly charged him, in the name of the Lord, to do it. Whereupon
the said Cutbert took such notes out of the book, as he had willed
him to do, and immediately left the book with Master Rough's wife.

     The next day following, in the night, the said Master Rough
had another dream in his sleep concerning his own trouble; the
matter whereof was this. He thought in his dream, that he was
carried himself forcibly to the bishop, and that the bishop
plucked off his beard, and cast it into the fire, saying these
words, "Now I may say I have had a piece of a heretic burned in my
house:" and so accordingly it came to pass.

     The said Master Rough, having a child in his bed with him at
that time, of two years of age, yet alive, called Rachel, suddenly
she awoke in the night, and cried: "Alas, alas, my father is gone,
my father is gone;" and, for all that they could do or speak, long
it was ere she could be persuaded that he was there. A candle
being lighted, and she, coming better to herself, saw him, and
took him about the neck. and said, "Father, now I will hold you,
that you go not away:" and so twice or thrice repeated the same.
Then they fell asleep again the same night, and so Master Rough's
wife, being troubled in like case, dreamed that she saw one James
Mearing's wife (who also was burned at the same stake with Master
Rough) going down the street with a bloody banner in her hand, and
a fire-pan on her head. Then suddenly she arising to go to see
her, she thought she stumbled on a great hog, and had a mighty
fall thereby; through the sudden fear she awoke, and said, "I am
never able to rise again."

     Now to return to Cutbert again; as we have touched something
before concerning his visions, so now remaineth to story also of
his pains and sufferings upon the rack, and otherwise, like a good
Laurence, for the congregation's sake, as he wrote it with his own
hand.

A letter of Cutbert Symson to certain of his friends.

     "A true report how I was used in the Tower of London, being
sent thither by the council, the thirteenth day of December.--

     "On the Thursday after, I was called into the warehouse,
before the constable of the Tower and the recorder of London,
Master Cholmley: they commanded me to tell, whom I did will to
come to the English service. I answered, I would declare nothing.
Whereupon I was set in a rack of iron, the space of three hours as
I judged.

     "Then they asked me if I would tell them. I answered as
before. Then was I loosed, and carried to my lodging again. On the
Sunday after I was brought into the same place again before the
lieutenant and the recorder of London, and they examined me. As
before I had said, I answered. Then the lientenant did swear by
God I should tell. Then did they bind my two fore-fingers
together, and put a small arrow betwixt them, and drew it through
so fast that the blood followed, and the arrow brake.

     "Then they racked me twice. Then was I carried to my lodging
again, and ten days after the lieutenant asked me, if I would not
confess that which before they had asked me. I said, I had said as
much as I would. Then, five weeks after, he sent me unto the high
priest, where I was greatly assaulted, and at whose hand I
received the pope's curse, for bearing witness of the resurrection
of Jesus Christ. And thus I commend you unto God, and to the word
of his grace, with all them that unfeignedly call upon the name of
Jesus, desiring God of his endless mercy, through the merits of
his dear Son Jesus Christ, to bring us all to his everlasting
kingdom, Amen. I praise God for his great mercy showed upon us.
Sing Hosanna unto the highest, with me, Cutbert Symson. God
forgive me my sins! I ask all the world forgiveness, and I do
forgive all the world, and thus I leave this world, in hope of a
joyful resurrection."

A note of Cutbert Symson's patience.

     Now as touching this Cutbert Symson, this further is to be
noted, that Bonner in his consistory, speaking of Cutbert Symson,
gave this testimony of him there to the people, saying, "Ye see
this man," saith he, "what a personable man he is:" and after he
had thus commended his person, added moreover, "And furthermore
concerning his patience, I say unto you, that if he were not a
heretic, he is a man of the greatest patience that yet ever came
before me: for I tell you, he hath been thrice racked upon one day
in the Tower. Also in my house he hath felt some sorrow, and yet I
never saw his patience broken," &c.

     It is thought and said of some, that that arrow which was
grated betwixt his fingers, being tied together, was not in the
Tower, but in the bishop's house.

     The day before the blessed deacon and martyr of God, Cutbert
Symson, after his painful racking, should go to his condemnation
before Bonner, to be burnt, being in the bishop's coal-house there
in the stocks, he had a certain vision or apparition very strange,
which he himself with his own mouth declared to the godly learned
man, Master Austen, to his own wife, and Thomas Symson, and to
others besides, in the prison of Newgate, a little before his
death; the relation whereof I stand in no little doubt whether to
report abroad or not, considering with myself the great diversity
of men's judgments in the reading of histories, and variety of
affections. Some I see will not believe it; some will deride the
same; some also will be offended with setting forth things of that
sort uncertain, esteeming all things to be uncertain and
incredible, whatsoever is strange from the common order of nature:
others will be perchance aggrieved, thinking with themselves, or
else thus reasoning with me, that although the matter were as is
reported, yet forasmuch as the common error of believing rash
miracles, fantasies, visions, dreams, and apparitions, thereby may
be confirmed, more expedient it were the same to be unset forth.

     These, and such like, will be, I know, the sayings of many.
Whereunto briefly I answer, granting first, and admitting with the
words of Basil, "Not every dream is straightway a prophecy."
Again, neither am I ignorant that the papists, in their books and
legends of saints, have their prodigious visions and apparitions
of angels, of our Lady, of Christ, and other saints; which as I
will not admit to be believed for true, so will they ask me again,
why should I then more require these to be credited of them, than
theirs of us.

     First, I write not this, binding any man precisely to believe
the same, so as they do theirs, but only report it as it hath been
heard of persons known, naming also the parties who were the
hearers thereof, leaving the judgment thereof, notwithstanding,
free unto the arbitrement of the reader. Albeit, it is no good
argument, proceeding from the singular or particular, to the
universal, to say, that visions be not true in some; ergo, they be
trne in none. And if any shall muse, or object again, Why should
such visions be given to him, or a few other singular persons,
more than to all the rest, seeing the others were in the same
cause and quarrel, and died also martyrs as well as he? to this, I
say, concerning the Lord's times and doings I have not to meddle 
nor make, who may work where and when it pleaseth him. And what if
the Lord thought chiefly above the others with singular
consolation to respect him, who, chiefly above the others, and
singularly, did suffer most exquisite torments for his sake? What
great marvel herein? But, as I said, of the Lord's secret times I
have not to reason. This only which hath out of the man's own
mouth been received, so as I received it of the parties, I thought
here to communicate to the reader, for him to judge thereof as God
shall rule his wind. The matter is this.

     The day before this Symson was condemned, he being in the
stocks, Cluney his keeper cometh in with the keys about nine of
the clock at night, (after his usual manner,) to view his prison,
and see whether all were present, who, when he espied the said
Cutbert to be there, departed again, locking the doors after him.
Within two hours after, about eleven of the clock toward midnight,
the said Cutbert (whether being in a slumber, or being awake, I
cannot say) heard one coming in, first opening the outward door,
then the second, after the third door, and so looking in to the
said Cutbert, having no candle or torch that he could see, but
giving a brightness and light most comfortable and joyful to his
heart, saying, "Hah!" unto him, and departed again. Who it was he
could not tell, neither I dare define. This that he saw, he
himself declared four or five times to the said Master Austen, and
to others; at the sight whereof he received such joyful comfort,
that he also expressed no little solace in telling and declaring
the same.


     Articles severally ministered to Cutbert Symson, the
nineteenth day of March, with his answers also to the same
annexed.

     "First, That thou, Cutbert Symson, art at this present
abiding within the city and diocese of London, and not out of the
jurisdiction of the bishop of Rome.

     "Item, That thou, within the city and diocese of London, hast
uttered many times and spoken deliberately, these words and
sentences following: videlicet, that though thy parents,
ancestors, kinsfolks, and friends, yea, and also thyself, before
the time of the late schism here in this realm of England, have
thought and thoughtest, that the faith and religion observed in
times past here in this realm of England, was a true faith and
religion of Christ, in all points and articles, though in the
church it was set forth in the Latin tongue, and not in English,
yet thou believest and sayest, that the faith and religion, now
used commonly in this realm, not in the English, but in the Latin
tongue, is not the true faith and religion of Christ, but contrary
and expressly against it.

     "Item, That thou, within the said city and diocese of London,
hast willingly, wittingly, and contemptuously done, and spoken
against the rites and the ceremonies commonly used here through
the whole realm, and observed generally in the church of England.

     "Item, That thou hast thought and believed certainly, and so
within the diocese of London hast affirmed and spoken
deliberately, that there be not in the catholic church seven
sacraments, nor of that virtue and efficacy as is commonly
believed in the church of England them to be.

     "Item, That thou hast likewise thought and believed, yea, and
hast so within the city and diocese of London spoken, and
deliberately affirmed, that in the sacrament of the altar there is
not really, substantially, and truly, the very body and blood of
our Saviour Jesus Christ.

     "Item, That thou hast been, and to thy power art at this
present, a favourer of all those, that either have been here in
this realm heretofore called heretics, or else convented and
condemned by the ecclesiastical judges for heretics.

     "Item, That thou, contrary to the order of this realm of
England, and contrary to the usage of the holy church of this
realm of England, hast at sundry times and places within the city
and diocese of London, been at assemblies and conventicles, where
there was a multitude of people gathered together to hear the
English service said, which was set forth in the latter years of
King Edward the Sixth, and also to hear and have the Communion
Book read, and the communion ministered, both to the said
multitude, and also to thyself; and thou hast thought, and so
thinkest, and hast spoken, that the said English service and
Communion Book, and all things contained in either of them, were
good and laudable, and for such thou didst and dost allow and
approve either of them, at this present."

The answer of the said Cutbert to the foresaid articles.

     "Unto all which articles the said Cutbert Symson answered
thus, or the like in effect.

     "To the first, second, third, fourth, fifth, and sixth
articles, he confessed them to be true in every part thereof.

     "To the seventh article he said, that he was not bound to
answer unto it, as he believeth."

The information of Roger Sergeant, given to the bishop of London
and his officers: where he accuseth divers persons, and, in the
end, betrayed the congregation into the hands of the bloody
butcher, as here in this information he promised to do; whereby
many were apprehended also, brought into trouble, and examined,
whose informations also hereafter follow.

     "Roger Sergeant, born in Buckinghamshire, tailor, of the age
of forty years or above, now of the parish of St. Edmund's, in
Lombard Street, saith: that at the Swan at Limehouse, or else at
St. Katharine's at one Frogg's, or at the King's Head at
Ratcliffe, the assembly shall be dominica tertia Adventus, between
nine and eleven aforenoon, and from one till four at afternoon.
And sometimes the meeting is at Horsleydown, beyond Battle-bridge.
Commonly the usage is, to have all the English service without any
diminishing, wholly as it was in the time of King Edward the
Sixth; neither praying for the king nor the queen; despising the
sacrament of the altar, and the coming to church, saying that a
man cannot come to the church, except he be partaker of all the
evils there.

     "They have reading and preaching, and the minister is a
Scotchman, whose name he knoweth not; and they have two deacons
that gather money, which is distributed to the prisoners in the
Marshalsea, King's Bench, Lollards' Tower, Newgate, and to the
poor that come to the assembly: some women be childbearing, and
some women above sixty years of age, and divers coming more for
money than aught else. This informer hath been there twice and no
more but he will go thither again, that such as shall be sent" to
apprehend the malefactors, may know the places and persons. Frogg
a Dutchman, dwelling at St. Katharine's, is one of the assembly.
Item, one Hammerton, a smith, lately dwelling in St. Katharine's.
Item, one James, a cobbler, dwelling in Budge Row in Well Alley,
having also a shop at St. Austin's gate in Paul's churchyard.
Item, a young fellow, a butcher, dwelling in Shoreditch, whose
name he knoweth not. Item, one William Ellerby, tailor, dwelling
in St. Clement's Lane, by Lombard Street, in St. Edmund's parish.
Item, one John Osborne, dwelling at Lambeth town, a silk-dyer."

     All these did this wicked man, the said Roger Sergeant,
accuse to be of this congregation; who wretchedly, according to
his promise in this information, went, like Judas with Herod's
soldiers, to Islington, and there most falsely betrayed Master
Rough, and Cutbert Symson, with five others, into the hands of
their enemies, the day mentioned in their stories; for there it
was seen of some good people that be yet alive.

The information of James Mearing.

     "Cutbert is an officer or deacon in the assembly, a rich man
dwelling in London. Cluney doth know him. He is paymaster to the
prisoners in the Marshalsea, Ludgate, Lollards' Tower, and in
other places of prison, as the Compter, &c., and executor to the
prisoners that die, and collector of the assembly when the reading
is done; and had the goods of James and his wife, that were burned
at Islington. And likewise one Brook in Queen-hythe, salter, and
seller of earthen pots; a rich man, not coming to church; a
collector also, and keeper of the money for the prisoners.
Mistress Barber in Fish Street, a fishmonger's wife; Cluney
knoweth her; she is also a collector for the said prisoners. The
meeting sometimes is at Wapping, at one Church's house, hard by
the water-side; sometimes at a widow's house at Ratcliffe, at the
King's Head there; sometimes at St. Katharine's, at a shoemaker's
house, a Dutchman, called Frogg. The assembly, dominica tertia
Adventus, either at St. Katharine's, in Frogg's house; either at
Wapping, at the said Church's house. Sometimes the assembly
beginneth at seven in the morning, or at eight; sometimes at nine;
and then, or soon after, they dine, and tarry till two of the
clock, and, amongst other things, they talk and make officers.
Sometimes the assembly is at Battle-bridge, at a dyer's house,
betwixt two butchers there; despising the sacrament of the altar,
the pope, the coming to church, and the priest. In that assembly
there are a minister and two priests that gather money."

The information of William Ellerby, tailor.

     "William Ellerby, tailor, in St. Clement's Lane, in St.
Edmund's parish, in Lombard Street, confesseth that he knoweth a
Scotchman, called John Rongh, and that he hath been at the
assembly kept at Ratcliffe, at the King's Head, at the widow's
house there; where one Coste did read, in English, three psalms,
that is to wit, Confitemini, Magnificat, Nunc dimittis, upon a
Sunday, after evensong. At which assembly there were about thirty
men and women whom he knew not, saving one Roger Sergeant, his own
man, that went thither with him. And he saith that one Osborne, of
Lambeth town, gave this examinate knowledge of the said assembly,
which assembly lasted about half an hour, some sitting at the
table, some standing to hear the said Scot, having three or four
pots of beer before the said Scot came to the assembly at Frogg's
and went to the said play. And this examinate had found in his
house at Lambeth town, when the search went for him, two English
books, the one a 'Psalter in English,' and the other an
'Instruction of a Christian Man.'"

The information of Elizabeth Churchman.

     "Elizabeth Churchman, the wife of John Churchman of Wapping,
being examined the seventeenth day of December, 1557, before the
bishop of London, at his palace at Paul's, saith, that upon a
holy-day about ten days agone, there were about ten persons that
came to her husband's house there, and had there a shoulder of
mutton and a piece of pork roasted; and also of her they had bread
and drink, and two or three faggots; coming thither before ten of
the clock aforenoon, and departed about twelve of the clock. And
at their departure, and the coming home of her husband, she saith,
she told him of a company that had been there, who, after their
refection, said grace, and one called another 'brother;' one of
them having in his hand a book: and she also, as she saith, said
to her husband, asking who they were; and also, that she judged
that they were Scripture men, and that they were learned, and also
that they should come no more thither if they were not good; and
her said husband therein so concluded and agreed with her in the
same.'

The information of Alice Warner, widow,.

     "Alice Warner, widow, of Ratcliffe, in the parish of Stepney,
testifieth and saith: that upon a Sunday, six weeks agone, a
certain company of Frenchmen, Dutchmen, and other strangers, and,
amongst them, Englishmen, appearing to be young merchants, to the
number of a score, resorted to her house of the King's Head at
Ratcliffe; requesting to have a pig roasted, and half a dozen
faggots to be burnt. In the mean time, the said company went into
a back house, where they were two sundry times; the first time,
between twelve and one, they were reading, but what, she cannot
tell, whether it was a Testament or some other book; and they
tarried there about two hours. The second time was three weeks
past, upon a holy-day, about the middle of the week; at which time
they repaired to her house about seven o'clock in the morning, who
had a fire and beer within the said back house. And then this
examinate, going abroad, did see the said multitude, and perceived
that they also then did read, but what, she cannot tell; and the
said multitude did tarry there from seven till ten before noon,
and, at their departure, they laboured to this examinate that they
might always have the said back house at their pleasure, to make
good cheer at their repairing thither. Unfo which demand this
examinate, as she saith, made then answer unto them, that they
should pardon her, for she perceiveth that they were not able to
justify their doings after that sort, and she would not bring
herself into danger for none of them all. And she saith that her
maid said that she judged them to be the same that were first
there; and how the said multitude called one another 'brother,'
and did every one, to his ability, cast money down upon the table,
which was two pence a-piece. And this examinate saith, that she
asked of one of the said multitude, how the said money was
disposed; answer being to her by him given, that it was to the use
and relief of the poor. And this examinate thinketh it was a
Frenchman, or some other outlandish man, because he spake evil
English."

     Thus have you the notes of such depositions as the cruel
papists did extort out of poor and ignorant people by force of
their oath, to complain of their innocent and harmless neighbours.
Now followeth the letter of Cutbert Symson to his godly wife.

A letter of Cutbert Symson, written to his wife out of the coal-
house.

     "Dearly beloved in the Lord Jesus Christ, I cannot write as I
do wish unto you.

     "I beseech you with my soul, commit yourself under the mighty
hand of our God, trusting in his mercy, and he will surely help us
as shall be most unto his glory and our everlasting comfort; being
sure of this, that he will suffer nothing to come unto us, but 
that which shall be most profitable for ns. For it is either a
correction for our sins, or a trial of our faith, or to set forth
his glory, or for all together; and therefore must needs be well
done. For there is nothing that cometh unto us by fortune or
chance, but by our heavenly Father's providence: and therefore
pray unto our heavenly Father, that he will ever give us his grace
to consider it. Let us give him most hearty thanks for these his
fatherly corrections; for as many as he loveth, he correcteth. And
I beseech you now be of good cheer, and count the cross of Christ
greater riches than all the vain pleasures of England. I do not
doubt (I praise God for it) but that you have supped with Christ
at his Maundy, I mean, believed in him: for that is the effect,
and then must you drink of his cup, I mean his cross (for that
doth the cup signify unto us). Take the cup with a good stomach in
the name of God; and then shall you be sure to have the good wine,
Christ's blood, to thy poor thirsty soul. And when you have the
wine, you must drink it out of this cup: learn this when you come
to the Lord's supper. Pray continually. In all things give thanks.

     "In the name of Jesus shall every knee bow.

     "CUTBERT SYMSON."

Hugh Foxe and John Devenish, fellow martyrs with Cutbert Symson.

     With Cutbert likewise were apprehended and also suffered (as
is before mentioned) Hugh Foxe and John Devenish; who, being
brought unto their examinations with the said Cutbert, before
Bonner, bishop of London, the nineteenth day of March, had
articles and interrogatories to them ministered by the said
officer, albeit not all at one time. For first to the said Cutbert
several articles were propounded; then other articles in general
were ministered to them all together. The order and manner of
which articles, now jointly to them ministered, here follow, with
their answers also to the same annexed to be seen.

Articles generally ministered by the bishop to Foxe, Devenish, and
Symson, the said nineteenth day of March, with their answers to
the same annexed.

     After these articles thus ministered and laid to Cutbert
Symson, with his answers likewise unto the same, the bishop,
calling them all together, objected to them other positions and
articles, the same which before are mentioned in the story of
Bartlet Green; only the eighth article out of the same omitted and
excepted: which articles, because they are expressed in the place
above mentioned, we need not here make any new report thereof, but
only refer the reader to the place assigned.

Their answers in general to the articles.

     "To the first article they all answered affirmatively: but
John Devenish added, that that church is grounded upon the
prophets and apostles, Christ being the head corner-stone; and how
in that church there is the true faith and religion of Christ.

     "To the second they all confessed and believed, that in
Christ's catholic church there are but two sacraments, that is to
wit, baptism and the supper of the Lord: otherwise they do not
believe the contents of this article to be true in any part
thereof.

     "To the third they all answered affirmatively.

     "To the fourth they all answered affirmatively.

     "To the fifth they all answered affirmatively, that they do
believe, and have spoken and will speak, against the sacrifice of
the mass, the sacrament of the altar, and likewise against the
authority of the see of Rome; and are nothing sorry for the same,
but will do it still, while they live.

     "To the sixth they all answered, and denied to acknowledge
the authority of the see of Rome to be lawful and good, either yet
his religion.

     "To the seventh they all answered affirmatively, that they
have and will do so still while they live; and John Devenish,
adding thereto, said, that the sacrament of the altar, as it is
now used, is no sacrament at all.

     "To the eighth they all confessed, and believed all things,
above by them acknowledged and declared, to be true; and that they
be of the diocese of London, and jurisdiction of the same."

     These three above-named persons, and blessed witnesses of
Jesus Christ, Cutbert, Foxe, and Devenish, as they were all
together apprehended at Islington, as is above declared, so the
same all three together suffered in Smithfield, about the twenty-
eighth day of March, in whose perfect constancy the same Lord, in
whose cause and quarrel they suffered, (giver of all grace, and
governor of all things,) be exalted for ever: Amen.



375. WILLIAM NICHOL.

The suffering and martyrdom of William Nichol, put to death by the
wicked hands of the papists at Haverford-west in Wales.

     We find in all ages from the beginning, that Satan hath not
ceased at all times to molest the church of Christ with one
affliction or other, to the trial of their faith; but yet never so
apparently at any time to all the world, as when the Lord hath
permitted him power over the bodies of his saints, to the shedding
of their blood, and perverting of their religion; for then
sleepeth he not, I warrant you, from the murdering of the same,
unless they will fall down with Ahab and Jezebel to worship him,
and so kill and poison their own souls eternally; as in these
miserable latter days of Queen Mary we have felt, heard, and seen
practised upon God's people. Among whom we find recorded an
honest, good, simple poor man, one William Nichol, who was
apprehended by the champions of the pope, for speaking certain
words against the cruel kingdom of antichrist, and the ninth day
of April, anno 1558, was butcherly burnt and tormented at
Haverford-west in Wales, where he ended his life in a most happy
and blessed state, and gloriously gave his soul into the hands of
the Lord, whose goodness be praised for ever! Amen.

     This William Nichol (as we are informed) was so simple a good
soul, that many esteemed him half foolish. But what he was, we 
know not; but this we are sure, he died a good man, and in a good
cause, whatsoever they judge of him. And the more simplicity and
feebleness of wit appeared in him, the more beastly and wretched
doth it declare their cruel and tyrannical act therein. The Lord
give them repentance there-for, if it be his blessed will! Amen,
Amen.



376. WILLIAM SEAMAN, THOMAS CARMAN, AND THOMAS HUDSON.

     Immediately after William Nichol, succeeded in that
honourable and glorious vocation of martyrdom, three constant
godly men at Norwich, in Norfolk; who were cruelly and
tyrannically put to death for the true testimony of Jesus Christ,
the nineteenth of May, anno 1558, whose names be these: William
Seaman, Thomas Carman, and Thomas Hudson.

     The said William Seaman was a husbandman, of the age of
twenty-six years, dwelling in Mendlesham, in the county of
Suffolk, who was sundry times sought for by the commandment of Sir
John Tyrrel, knight, and at last he himself in the night searched
his house and other places for him; notwithstanding he somewhat
missed of his purpose, God be thanked. Then he gave charge to his
servants, Robert Baulding and James Clarke, with others, to seek
for him; who, having no officer, went in the evening to his house,
where he being at home, they took him and carried him to their
master, Sir John Tyrrel. This Baulding, being Seaman's nigh
neighbour, and whom the said Seaman greatly trusted as a special
friend, notwithstanding, (to do his master a pleasure,) now became
enemy to his chief friend, and was one of the busiest in the
taking of him. Now as they were going to carry him to their master
Sir John Tyrrel in the night, it is credibly reported that there
fell a light between them out of the element, and parted them,
this Baulding being in company with the rest when the light fell;
and albeit he was then in his best age, yet after that time never
enjoyed good day, but pined away even to death.

     Well, for all that strange sight, (as I said,) they carried
him to their master; who, when he came, asked him why he would not
go to mass, and receive the sacrament, and so to worship it? Unto
which William Seaman answered, denying it to be a sacrament, but
said it was an idol, and therefore would not receive it. After
which words spoken, Sir John Tyrrel shortly sent him to Norwich,
to Hopton, then bishop, and there, after conference and
examination had with him, the bishop read his bloody sentence of
condemnation against him; and afterward delivered him to the
secular power, who kept him unto the day of martyrdom.

     This said William Seaman left behind him when he died, a wife
and three children very young: and with the said young children
his wife was persecuted out of the said town also of Mendlesham,
because that she would not go to hear mass: and all her corn and
goods [were] seized and taken away by Master Christopher Coles's
officers, he being lord of the said town.

     Thomas Carman, (who, as is said, pledged Richard Crashfield
at his burning, and thereupon was apprehended,) being prisoner in
Norwich, was, about one time with the rest, examined and brought
before the said bishop, who answered no less in his Master's cause
than the other; and therefore had the like reward that the other
had, which was the.bishop's bloody blessing of condemnation; and
[was] delivered also to the secular power, who kept him with the
other until the day of slaughter, which hasted on, and was not
long after.

     Thomas Hudson was of Aylsham, in Norfolk, by his occupation a
glover, a very honest poor man, having a wife and three children,
labouring always truly and diligently in his vocation, being of
thirty years of age; and hearing so good a will to the gospel,
that he in the days of King Edward the Sixth, two years before
Queen Mary's reign, learned to read English of Anthony and Thomas
Norgate, of the same town, wherein he greatly profited about the
time of alteration of religion. For when Queen Mary came to reign,
and had changed the service in the church, putting in for wheat,
draff and darnel, and for good preaching, blasphemous crying out
against truth and godliness; he then, avoiding all their
ceremonies of superstition, absented himself from his house, and
went into Suffolk a long time, and there remained travelling from
one place to another, as occasion was offered. At the last he
returned back again to Norfolk, to his house at Aylsham, to
comfort his wife and children, being heavy, and troubled with his
absence.

     Now when he came home, and perceived his continuance there
would be dangerous, he and his wife devised to make him a place
among his faggots to hide himself in, where he remained all the
day (instead of his chamber) reading and praying continually, for
the space of half a year, and his wife, like an honest woman being
careful for him, used herself faithfully and diligently towards
him.

     In the mean time came the vicar of the town, named Berry,
(who was one of the bishop's commissaries, a very evil man,) and
inquired of this said Thomas Hudson's wife, for her husband: unto
whom she answered, as not knowing where he was. Then the said
Berry rated her, and threatened to burn her, for that she would
not bewray her husband where he was. After that when Hudson
understood it, he waxed every day more zealous than other, and
continually read and sang psalms to the wonder of many, the people
openly resorting to him, to hear his exhortations and vehement
prayers.

     At the last he walked abroad for certain days openly in the
town, crying out continually against the mass and all their
trumpery, and in the end, coming home in his house, he sat him
down upon his knees, having his book by him, reading and singing
psalms continually without ceasing for three days and three nights
together, refusing meat and other talk, to the great wonder of
many.

     Then one John Crouch, his next neighbour, went to the
constables Robert Marsham and Robert Lawes, in the night, to
certify them thereof; for Berry commanded openly to watch for him:
and the constables, understanding the same, went cruelly to catch
him in the break of the day, the twenty-second of the month of
April, anno 1558.

     Now when Hudson saw them come in, he said, "Now mine hour is
come. Welcome friends, welcome! You be they that shall lead me to
life in Christ. I thank God there-for, and the Lord enable me
thereto for his mercy's sake." For his desire was, and ever he
prayed, (if it were the Lord's will,) that he might suffer for the
gospel of Christ.

     Then they took him, and led him to Berry, the commissary,
which was vicar of the town; and the said Berry asked him first,
where he kept his church for four years before; to the which the
said Hudson answered thus: Wheresoever he was, there was the
church.

     "Dost thou not believe," said Berry, "in the sacrament of the
altar? what is it "It is worms' meat: my belief," saith Hudson,
"is Christ crucified." "Dost thou not believe the mass to put away
sins? "No, God forbid! it is a patched monster, and a disguised
puppet; more longer a piecing than ever was Solomon's temple."

     At which words Berry stamped, fumed, and showed himself as a
mad-man, and said, "Well, thou villain, thou! I will write to the
bishop my good lord: and, trust unto it, thou shalt be handled
according to thy deserts." "Oh! sir," said Hudson, "there is no
Lord but God, though there be many lords and many gods." With that
Berry thrust him back with his hand. And one Richard Cliffar,
standing by, said, "I pray you, sir, be good to the poor man." At
which words Berry was more mad than before, and would have had
Cliffar bound in a recognisance of forty pounds, for his good
abearing both in word and deed; which his desire took no effect.
Then he asked the said Hudson, whether he would recant, or no.
Unto the which words Hudson said, "The Lord forbid! I had rather
die many deaths than to do so."

     Then, after long talk, the said Berry, seeing it booted not
to persuade with him, took his pen and ink, and wrote letters to
the bishop thereof, and sent this Hudson to Norwich bound like a
thief to him, which was eight miles from thence, who with joy and
singing-cheer went thither, as merry as ever he was at any time
before. In prison he was a month, where he did continually read,
and invocate the name of God.

     These three Christians and constant martyrs, William Seaman,
Thomas Carman, and Thomas Hudson, after they were (as ye have
heard) condemned the nineteenth day of May, anno 1558, were
carried out of prison to the place where they should suffer, which
was without Bishop's-gate at Norwich, called Lollard's Pit; and,
being all there, they made their humble petitions unto the Lord.
That being done, they rose and went to the stake; and standing all
there with their chains about them, immediately this said Thomas
Hudson cometh forth from them under the chain, to the great wonder
of many; whereby divers feared and greatly doubted of him. For
some thought he would have recanted; other judged rather that he
went to ask further day, and to desire conference; and some
thought he came forth to ask some of his parents' blessing. So
some thought one thing, and some another: but his two companions
at the stake cried out to comfort him what they could, exhorting
him in the bowels of Christ to be of good cheer, &c. But this
sweet Hudson felt more in his heart and conscience than they could
conceive in him for, alas, good soul! he was compassed (God
knoweth) with great dolour and grief of mind, not for his death,
but for lack of feeling of his Christ: and therefore, being very
careful, he humbly fell down upon his knees, and prayed vehemently
and earnestly unto the Lord, who at the last (according to his old
mercies) sent him comfort; and then rose he with great joy, as a
man new changed even from death to life, and said: "Now, I thank
God, I am strong, and pass not what man can do unto me." So, going
to the stake to his fellows again, in the end they all suffered
most joyfully, constantly, and manfully, the death together, and
were consumed in fire, to the terror of the wicked, the comfort of
God's children, and the magnifying of the Lord's name, who be
praised there-for for ever; Amen.

Commissary Berry's wickedness and God's judgment on him.

     After this, the foresaid commissary Berry made great stir
about others which were suspected within the said town of Aylsham,
and caused two hundred to creep to the cross at Pentecost, besides
other punishments which they sustained.

     On a time this Berry gave a poor man of his parish of Marsham
a blow with the swingel of a flail, for a word-speaking, that
presently thereon he died; and the said Berry, as is said, held up
his hand at the bar there-for.

     Then, after that, in his parish of Aylsham also, anno 1557,
there was one Alice Oxes came to his house, and going into the
hall, he, meeting her, (being before moved,) smote her with his
fist, whereby she was fain to be carried home, and the next day
was found dead in her chamber.

     To write how many concubines and whores he had, none would
believe it, but such as knew him in the country where he dwelt. He
was rich, and of great authority, a great swearer, altogether
given to women, and persecuting the gospel, and compelling men to
idolatry.

     One John Norgate, a man learned, godly, and zealous, who
would not go to their trash, but rather die, being sore hunted by
the said Berry, prayed heartily to God, and the Lord shortly after
in a consumption delivered him.

     Notwithstanding the rage of this wicked man waxed fiercer and
fiercer. He troubled sundry men, burnt all good books that he
could get, and divorced many men and women for religion.

     When he heard say that Queen Mary was dead, and the glory of
their triumph quailed, the Sunday after, being the nineteenth of
November, anno 1558, he made a great feast, and had one of his
concubines there, with whom he was in his chamber after dinner,
until even-song. Then went he to church, where he had ministered
baptism; and in going from church homeward after even-song,
between the churchyard and his house, being but a little space,
(as it were a churchyard breadth asunder,) he fell down suddenly
to the ground with a heavy groan, and never stirred after, neither
showed any one token of repentance.

     This happened his neighbours being by, to the example of all
others. The Lord grant we may observe his judgments! And those
that had his great riches, since his death have so consumed with
them, that they be poorer now, than they were before they had his
goods: such judgment hath the Lord executed to the eyes of all
men.

     At that time one Dunning, chancellor of Lincoln, (which in
some part of Queen Mary's days was chancellor of Norwich, and a
very merciless tyrant as lived,) died in Lincolnshire of as sudden
a warning as the said Berry did.

     Thus have I showed thee, good reader, the constancy,
boldness, and glorious victory, of these happy martyrs; as also
the tyrannical cruelty of that unfortunate commissary, and his
terrible end.

     The Lord grant we may all effectually honour the judgments of
God, and fear to displease his holy Majesty, Amen.

The persecution of Mother Seaman.

     About this time, or somewhat before, was one Joan Seaman,
mother to the aforesaid William Seaman, being of the age of
threescore and six years, persecuted of the said Sir John Tyrrel
also, out of the town of Mendlesham aforesaid, because she would
not go to mass and receive against her conscience; which good old
woman being from her house, was glad sometimes to lie in bushes,
groves, and fields, and sometimes in her neighbour's house, when
she could. And her husband being at home, about the age of eighty
years, fell sick; and she, hearing thereof, with speed returned
home to her house again, not regarding her life, but considering
her duty; and showed her diligence to her husband most faithfully,
until God took him away by death. Then by God's providence she
fell sick also, and departed this life within her own house
shortly after.

     And when one Master Symonds the commissary heard of it,
dwelling thereby in a town called Thorndon, he commanded straitly
that she should be buried in no Christian burial, (as they call
it,) where-through her friends were compelled to lay her in a pit,
under a moat's side. Her husband and she kept a good house, and
had a good report amongst their neighbours, willing always to
receive strangers, and to comfort the poor and sick; and lived
together in the holy estate of matrimony very honestly above forty
years. And she departed this life willingly and joyfully, with a
stedfast faith, and a good remembrance of God's promises in Christ
Jesus.



377. MOTHER BENET.

     In the said time of Queen Mary, there dwelt in the town of
Wetheringset by Mendlesham aforesaid, a very honest woman called
Mother Benet, a widow, which was persecuted out of the same town,
because she would not go to mass, and other their beggarly
ceremonies; but, at the last, she returned home again secretly to
her house, and there departed this life joyfully. But Sir John
Tyrrel, and Master Symonds the commissary, would not let her be
buried in the churchyard: so was she laid in a grave by the
highway side.

     The same good old woman Mother Benet, in the time of
persecution, met one of the said Mother Seaman's neighbours, and
asked her how the said Mother Seaman did; and she answered, that
she did very well, God be thanked. "Oh!" said she, "Mother Seaman
hath stept a great step before me; for she was never covetous,
that I could perceive."

     Her husband in his mirth would say unto her, "O woman! if
thou wert sparing, thou mightest have saved me a hundred marks
more than thou hast:" to the which she would answer again gently,
and say, "O man! be content, and let us be thankful; for God hath
given us enough, if we can see it. Alas, good husband!" would she
say, "I tell you truth; I cannot firkin up my butter, and keep my
cheese in the chamber and wait a great price, and let the poor
want, and so displease God. But, husband, let us be rich in good
works, and so shall we please the Lord, and have all good things
given us," &c. This good woman, of that vice of covetousness, of
all that knew her, was adjudged least to be spotted, of any
infirmity she had. The Lord root it out of the hearts of them that
be infected therewith, Amen!



378. THREE COLCHESTER MARTYRS.

     Thou hast heard, good reader, of the forenamed three that
were burnt at Norwich, whose blood quenched not the persecuting
thirst of the papists: for immediately after, even the same month,
upon the twenty-sixth day, was seen the like murder also at
Colchester in Essex of two men and a woman, lying there in prison
appointed ready to the slaughter; who were brought forth the same
day unto a place prepared for them to suffer, and accordingly gave
their lives for the testimony of the truth, whose names likewise
hereafter follow: William Harris, Richard Day, and Christian
George, martyrs.

     These three good souls were brought unto the stake, and there
joyfully and fervently had made their prayers unto the Lord.

     At the last, being settled in their places, and chained unto
their posts, with the fire flaming fiercely round about them, they
like constant Christians triumphantly praised God within the same,
and offered up their bodies a lively sacrifice unto his holy
Majesty; in whose habitation they have now their everlasting
tabernacles: his name therefore be praised for evermore, Amen.

     The said Christian George's husband had another wife burnt
before this Christian, whose name was Agnes George, which
suffered, as you have heard, with the thirteen at Stratford-le-
Bow. And after the death of the said Christian, he married an
honest godly woman again; and so they both (I mean the said
Richard George and his last wife) in the end, were taken also, and
laid in prison, where they remained till the death of Queen Mary,
and at last were delivered by our most gracious sovereign lady
Queen Elizabeth, whom the Lord grant long to reign among us, for
his mercies' sake, Amen.



379. PROCLAMATION AGAINST GODLY BOOKS.

     In the month of June came out a certain proclamation, short
but sharp, from the king and the queen, against wholesome and
godly books, which, under the false title of heresy and sedition,
here in the said proclamations were wrongfully condemned.

     "Whereas divers books, filled both with heresy, sedition, and
treason, have of late, and be daily brought into this realm out of
foreign countries and places beyond the seas, and some also
covertly printed within this realm, and cast abroad in sundry
parts thereof, whereby not only God is dishonoured, but also an
encouragement given to disobey lawful princes and governors: the
king and queen's Majesties, for redress hereof, do by this their
present proclamation declare and publish to all their subjects,
that whosoever shall, after the proclaiming hereof, be found to
have any of the said wicked and seditious hooks, or finding them,
do not forthwith burn the same, without showing or reading the
same to any other person, shall in that case be reputed and taken
for a rebel, and shall without delay be executed for that offence,
according to the order of martial law.

     "Given at our manor of St. James's the sixth day of June.

     "JOHN CAWOOD, printer."



380. THIRTEEN ISLINGTON MARTYRS.
Illustration: The Islington Martyrs

     Secretly, in a back close, in the field by the town of
Islington, were collected and assembled together, a certain
company of godly and innocent persons, to the number of forty men
and women, who there sitting together at prayer, and virtuously
occupied in the meditation of God's holy word, first cometh a
certain man to them unknown; who, looking over unto them, so
stayed, and saluted them, saying, that they looked like men that
meant no hurt. Then one of the said company asked the man, if he
could tell whose close that was, and whether they might be so bold
there to sit. "Yea," said he, "for that ye seem unto me such
persons as intend no harm; "and so departed. Within a quarter of
an hour after, cometh the constable of Islington named King,
warded; with six or seven others accompanying him in the same
business, one with a bow, another with a bill, and others with
their weapons likewise; the which six or seven persons the said
constable left a little behind him in a close place, there to be
ready if need should be, while he, with one with him, should go
view them before; who, so doing, came through them, looking and
viewing what they were doing, and what books they had; and so,
going a little forward, and returning back again, bade them
deliver their books. They, understanding that he was constable,
refused not so to do. With that cometh forth the residue of his
fellows above touched, who bade them stand and not depart. They
answered again, they would be obedient and ready to go
whithersoever they would have them; and so were they first carried
to a brewhouse but a little way off, while that some of the said
soldiers ran to the justice next at hand: but the justice was not
at home; whereupon they were had to Sir Roger Cholmley. In the
mean time some of the women, being of the same number of the
foresaid forty persons, escaped away from them, some in the close,
some before they came to the brewhouse. For so they were carried,
ten with one man, eight with another; and with some more, with
some less, in such sort as it was not hard for them to escape that
would. In fine, they that were carried to Sir Roger Cholmley, were
twenty-seven; which Sir Roger Cholmley and the recorder taking
their names in a bill, and calling them one by one, so many as
answered to their names he sent to Newgate. In the which number of
them that answered, and that were sent to Newgate, were twenty-
and-two.

     These two-and-twenty were in the said prison of Newgate seven
weeks before they were examined, to whom word was sent by
Alexander the keeper, that if they would hear a mass, they should
all be delivered. Of these foresaid two-and-twenty, were burnt
thirteen; in Smithfield seven, at Brentford six.

     In prison two died in Whitsun-week, the names of whom were
Matthew Wythers and T. Taylor.

     Seven of them which remained, escaped with their lives
hardly, although not without much trouble, yet (as God would) 
without burning; whose names were these: John Willes, Thomas
Hinshaw, R. Baily, woolpacker; Robert Willes, * * * Hudleys, T.
Coast, haberdasher; and Roger Sandy.

     The first seven were brought forth to examination before
Bonner; and so having their condemnation, were burnt (as is said)
in Smithfield. The other six followed not long after, and suffered
at Brentford, whereof specially here followeth now in order of
story to be seen.

The examination and condemnation of seven godly and faithful
martyrs of Christ, burnt in Smithfield.

     Concerning the examination and condemnation of these
abovesaid, which were apprehended and taken at Islington, seven
were first produced before Bonner the fourteenth of June, to make
answer to such articles and interrogatories as by the said bishop
should be ministered unto them. The names of these seven were
Henry Pond, Reinald Eastland, Robert Southam, Matthew Ricarby,
John Floyd, John Holiday, Roger Holland: and to these seven
constant and godly martyrs, produced before Bonner, certain
articles were ministered in this effect as followeth.

     "First, That ye, being within the city and diocese of London,
have not, according to the common custom of the catholic church of
this realm of Eng. land, come to your own parish church, nor yet
to the cathedral church of this city and diocese of London, to
hear devoutly and Christianly the matins, the mass, the evensong,
sung or said there in the Latin tongue, after the common usage and
manner of the church of this realm.

     "2. That ye have not come to any of the said churches to
pray, to go in procession, or to exercise yourselves there in
godly and laudable exercises.

     "3. That you have not conformed yourselves duly to all the
laudable customs, rites, and ceremonies of any the said churches.

     "4. Ye have not been confessed at due times and places to
your own curate, of your sins.

     "5. Ye have not received at your said curate's hands (as of
the minister of Christ) absolution of your sins.

     "6. You have not at due times and places of your curate
received reverently and duly the sacrament of the altar.

     "7. Ye have not faithfully and truly believed, that in the
said sacrament of the altar, there is really and truly the very
body and blood of Christ.

     "8. Ye have not by your mouth, nor otherwise by your deed,
expressed or declared in any wise, that ye without wavering or
doubting do think and believe, that the faith and religion now
observed in the church of England, is a true faith and religion in
all points.

     "9. Ye have not made any signification that you do indeed
approve, or allow in any wise, the common service in Latin, here
observed and kept in the church of this realm of England.

     "10. Ye have not believed, nor do believe at this present,
that the service in Latin, commonly used and observed in the
church of this realm, is good and lawful, and not against the word
of God.

     "11. Ye have in times past liked, allowed, and approved as
good and godly, and so do like, allow, and approve at this
present, the service in English, the Books of Common Prayer, the
Books of Communion, the religion set forth and used in the time of
King Edward the Sixth; especially as it was set forth and used in
the latter days of the said King Edward.

     "12. Ye have in times past been very desirous, and so are at
this present, that the said English service, the said Book of
Common Prayer, the said Book of Communion, and the said religion
and faith so set forth and used in King Edward's.time, might now
again be restored, set forth, and used, and yourself freely at
your liberty, without any restraint or lets to use it; and also in
all points and things to do therein, as ye did, especially in the
latter days of the said Edward the Sixth.

     "13. Ye have of late been charitably sent to from me the
bishop of London, and also by mouth exhorted, that whereas of late
you did leave your churches, and went in the time of divine
service into the fields and profane places, to read English
Psalms, and certain English books, ye would leave off that; and,
being out of prison, and at your liberty, come into your own
parish churches, there to hear matins, mass, and evensong, after
the common order of the churches of this realm; and to make due
confession of your sins to your own curate, and receive at his
hands (as of the minister of Christ, having therein sufficient
authority) absolution of your sins; hear mass; receive the
sacrament of the altar with a true faith, according to the belief
of the catholic church; and observe all other the rites and
customs of the said catholic church used in this realm of England,
as well in going in procession after the cross, as also otherwise
generally.

     "14. Ye, being so required, have refused and do refuse so to
do, saying, amongst other vain and light words, that forasmuch as
ye were imprisoned by the space of six weeks, not knowing
wherewith ye were charged, your petition should be and was, that
ye might first answer to your former cause, and then ye would be
ready to answer me (the said bishop) to all that by me should be
laid to your charge."

     Unto the which articles all the forenamed seven, only Reinald
Eastland excepted, made answer in effect as hereafter followeth.

The answers of the forenamed persons to the articles aforesaid.

     "To the first article they answered affirmatively; Roger
Holland adding, that he came not to their Latin service these two
years before.

     "Matthew Ricarby added, that he came not to the church since
Latin service was renewed, because it is against the word of God,
and idolatry is committed in creeping to the cross.

     "Henry Pond added, if he had licence then to go to church, he
would not.

     "To the second they all answered affirmatively; Henry Pond
adding as in the first article. John Floyd added, that the Latin
service then used, was set up by man, and not by God: and this he
learned (he said) in King Edward's days, which be believed to be
true. Robert Southam added, that he refused to come to church,
because it is furnished with idols, and because the sacrament of
the altar he believed to be an idol.

     "To the third they all answered affirmatively: for they said,
that the customs, rites, and ceremonies of the church then used,
are not agreeable to God's word.

     "To the fourth and fifth they all answered affirmatively,
adding, that they believed no priest hath power to remit sin.

     "To the sixth John Holiday, Henry Pond, and Robert Southam
answered, that since the queen's Majesty's reign (but Robert
Southam added, not for ten years before) they had [not] received
the sacrament of the altar, either at their curate's hands, or any
other priest's. John Floyd, Matthew Ricarby, and Roger Holland
answered affirmatively, adding, in effect, that the sacrament of
the altar is no sacrament approved by the word of God, &c.

     "To the seventh, they all confessed the contents thereof to
be true in every part; Henry Pond adding, that he knoweth not, nor
believeth any such sacrament, called the sacrament of the altar;
but confesseth the sacrament of the Lord's supper, and believeth
that to be approved. John Floyd added, that those that kneel to
and worship the sacrament of the altar, commit idolatry, &c.

     "To the eighth, ninth, and tenth, they all confessed the
contents of those articles to be true. But John Holiday, Henry
Pond, and John Floyd added, that they do allow the Latin service
for them that understand the same, so far as it agreeth with God's
word: for some part thereof is not agreeable to God's word (they
said); but to such as do not understand the said service in Latin,
they do not allow it, for it doth not profit them. Robert Southam
added and said, that it was a fond question to ask a simple man,
whether the Latin service be good and lawful. Matthew Ricarby and
Roger Holland denied the service in Latin to be good.

     "To the eleventh, they all confessed the same to be true in
every part; saving Henry Pond and Matthew Ricarby, who answered in
effect, that they could not judge thereof, but leave them to be
tried by the word of God.

     "To the twelfth, they granted and confessed the same to be
true, and desired of God that the service were in the English
again.

     "To the thirteenth, they all granted and confessed the same
to be true.

     "To the fourteenth article, they all granted and confessed
the same to be true in every part."

     Thus have ye the answers of these men to the foresaid
articles, save that Reinald Eastland, required to answer
thereunto, refused so to do, alleging that he knoweth that to end
a strife an oath is lawful, but to begin a strife an oath is not
lawful; and therefore he now refuseth to take his oath in the
beginning of this matter against him. Whereupon being charged by
the bishop, he said for his not answering to the articles, he was
content to stand unto the order of the law for his punishment;
whatsoever it should be.

     The seventeenth day after of the said month of June, the said
Eastland appeared again before the bishop, who, standing firm in
that he had said before, denied to make any answer in that case,
&c.; whereupon the said Eastland, with the other six, his fellow
prisoners, were assigned by the bishop to repair again to the same
place at afternoon, who being there present in the foresaid
consistory as they were commanded, and standing all together
before the said bishop, he, beginning thus with them, asked them,
if he had committed them to prison: they said, No; but Master
Cholmley and the recorder of London committed them to Newgate.

     Then being demanded further by the bishop, if he had done any
thing or act to keep them in prison, or to hinder their liberty
from prison; to this they answered, they could not tell. Then the
foresaid articles being again recited to them, all they answered
and knowledged them to be the articles, and that they would stand
to their answers made to the same. Whereupon the bishop,
dissevering them apart one from another, proceeded with them
severally, first beginning with Reinald Eastland, who there
declared that he had been uncharitably handled and talked withal
since his first imprisonment in that behalf. Then being required
to reconcile himself again to the catholic faith, and go from his
opinions, he said, that he knew nothing why he should recant; and
therefore would not conform himself in that behalf. And so the
sentence was read against him, and he given to the secular power.

     After him was called in John Holiday, who likewise being 
advertised to renounce his heresies, (as they called them,) and to
return to the unity of their church, said, that he was no heretic,
nor did hold any heresy, neither any opinion contrary to the
catholic faith, and so would offer himself to be judged therein.
Whereupon he likewise persisting in the same, the sentence was
pronounced against him, condemning him to be burnt.

     Next to him was condemned, with the like sentence, Henry
Pond, because he would not submit to the Romish church, saying to
Bonner, that he had done or spoken nothing whereof he was or would
be sorry; but that he did hold the truth of God, and no heresy,
&c.

     After whom next followed John Floyd, who likewise denied to
be of the pope's church, and said his mind of the Latin service,
that the prayers made to saints are idolatry, and that the service
to Latin is profitable to none, but only to such as understand the
Latin. Moreover, being charged by Bonner of heresy, and saying,
that whatsoever he and such others now-a-days do, all is heresy;
for this he was condemned with the same butcherly sentence, and so
by the secular power was sent away.

     Then Robert Southam, after him Matthew Ricarby, and last of
all Roger Holland, were severally produced.

     Thus Roger Holland with his fellows (as ye heard) standing to
their answers, and refusing to acknowledge the doctrine of the
Romish church, were all together condemned, the sentence being
read against them; and so all seven, by secular magistrates being
sent away to Newgate the seventeenth of June, not long after,
about the twenty-seventh day of the said month, were had to
Smithfield, and there ended their lives in the glorious cause of
Christ's gospel; whose particular examinations came not to our
hands; saving only the examinations of Roger Holland, which here
follow in order and manner as we received them by the information
of certain who were present at the same.

The examinations and condemnation of Roger Holland, martyr.
Illustration: Roger Holland with the maid Elizabeth

     THIS Roger Holland, a merchant-tailor of London, was first an
apprentice with one Master Kempton, at the Black Boy in Watling
Street, where he served his apprenticeship with much trouble unto
his master in breaking him from his licentious liberty, which he
had before been trained and npought up in, giving himself to riot,
as dancing, fencing, gaming, banquetiwanfond wanton company; and
besides all this, being a stubborn and an obstinate papist, far
unlike to come to any such end as God called him unto; the which
was as followeth:--

     His master, notwithstanding this his lewdness, putting him in
trust with his accounts, he had received for him certain money, to
the sum of thirty pounds; and falling into ill company, lost the
said money every groat at dice, being past all hope which way to
answer it; and therefore he purposed to convey himself away beyond
the seas, either into France or into Flanders.

     Now having determined with himself thus to do, he called
betimes in the morning to a servant in the house, an ancient and
discreet maid, whose name was Elizabeth, which professed the
gospel, with a life agreeing unto the same, and at all times much
rebuking the wilful and obstinate papistry, as also the licentious
living of this Roger Holland: to whom he said, Elizabeth, I would
I had followed thy gentle persuasions and friendly rebukes; which
if I had done, I had never come to this shame and misery which I
am now fallen into; for this night have I lost thirty pounds of my
master's money, which to pay him, and to make up mine accounts, I
am not able. But thus much I pray you, desire my mistress, that
she would entreat my master to take this bill of my hand, that I
am thus much indebted unto him; and if I be ever able, I will see
him paid: desiring him that the matter may pass with silence, and
that none of my kindred nor friends may ever understand this my
lewd part; for if it should come unto my father's ears, it would
bring his grey hairs over-soon unto his grave." And so was he
departing.

     The maid considering that it might be his utter undoing,
"Stay," said she; and having a piece of money lying by her, given
unto her by the death of a kinsman of hers, (who, as it was
thonght, was Dr. Redman,) she brought unto him thirty pounds,
saying, "Roger, here is thus much money; I will let thee have it,
and I will keep this bill. But since I do thus much for thee, to
help thee, and to save thy honesty, thou shalt promise me to
refuse all lewd and wild company, all swearing and ribaldry talk;
and if ever I know thee to play one twelve-pence at either dice or
cards, then will I show this thy bill unto my master And
furthermore, thou shalt promise me to resort every day to the
lecture at All-hallows, and the sermon at Paul's every Sunday, and
to cast away all thy books of papistry and vain ballads, and get
thee the Testament and Book of Service, and read the Scriptures
with reverence and fear, calling unto God still, for his grace to
direct thee in his truth. And pray unto God fervently, desiring
him to pardon thy former offences, and not to remember the sins of
thy youth; and ever be afraid to break his laws, or offend his
majesty. Then shall God keep thee, and send thee thy heart's
desire."

     After this time, within one half year God had wrought such a
change in this man, that he was become an earnest professor of the
truth, and detested all papistry and evil company; so that he was
in admiration to all them that had known him, and seen his former
life and wickedness.

     Then he repaired into Lancashire unto his father, and brought
divers good books with him, and bestowed them upon his friends, so
that his father and others began to taste of the gospel, and to
detest the mass, idolatry, and superstition; and in the end his
father gave him a stock of money to begin the world withal, to the
sum of fifty pounds.

     Then he repaired to London again, and came to the maid that
lent him the money to pay his master withal, and said unto her,
"Elizabeth, here is thy money I borrowed of thee; and for the
friendship, good will, and the good counsel I have received at thy
hands, to recompense thee I am not able, otherwise than to make
thee my wife." And soon after they were married, which was in the
first year of Queen Mary. And having a child by her, he caused
Master Rose to baptize his said child in his own house.
Notwithstanding he was bewrayed unto the enemies, and he being
gone into the country to convey the child away, that the papists
should not have it in their anointing hands, Bonner caused his
goods to be seized upon, and most cruelly used his wife.

     After this he remained closely in the city, and in the
country, in the congregations of the faithful, until the last year
of Queen Mary. Then he, with the six others aforesaid, were taken
in, or not far from, St. John's Wood, and so brought to Newgate
upon May-day, in the morning, anno 1558.

     Then being called before the bishop, Dr. Chedsey, both the
Harpsfields, and certain others, after many other fair and crafty
persuasions of Dr. Chedsey, to allure him to their Babylonical
church, thus the bishop began with him.

     "Holland, I for my part do wish well unto thee, and the more
for thy friends' sake. And, as Dr. Standish telleth me, you and he
were both born in one parish, and he knoweth yonr father to be a
very honest catholic gentleman. And Master Doctor told me, that he
talked with you a year ago; and found you very wilfully addict to
your own conceit. Divers of the city also have showed me of you,
that you have been a great procurer of men's servants to be of
your religion, and to come to your congregations. But since you be
now in the danger of the law, I would wish you to play a wise
man's part; so shall you not want any favour I can do or procure
for you, both for your own sake, and also for your friends', which
be men of worship and credit, and wish you well: and by my troth,
Roger, so do I."

     Then said Master Eglestone, a gentleman of Lancashire, and
near kinsman to Roger, being there present, "I thank your good
Lordship; your Honour meaneth good unto my cousin; I beseech God
he have the grace to follow your counsel."

     Holland.--"Sir, you crave of God you know not what. I beseech
God to open your eyes to see the light of his word."

     Eglestone.--"Roger, hold your peace, lest you fare the worse
at my Lord's hands." Holland.--"No, I shall fare as it pleaseth


     -980
     ENGLISH ECCLESI

     ASTICAL HISTORY.
     [A. D. 1558.

     God; for man can do no more than God doth permit him."

     Then the bishop and the doctors, with Johnson the registrar,
casting their heads together, in the end saith Johnson, "Roger,
how sayest thou? wilt thou submit thyself unto my Lord, before
thou be entered into the book of contempt?"

     Holland.--"I never meant but to submit myself unto the
magistrate, as I learn of St. Paul to the Romans, chap. xiii.;
"and so he recited the text.

     Chedsey.--"Then I see you are no Anabaptist."

     Holland.--"I mean not yet to be a papist; for they and the
Anabaptists agree in this point, not to submit themselves to any
other prince or magistrate than those that must first be sworn to
maintain them and their doings."

     Chedsey.--"Roger, remember what I have said, and also what my
Lord hath promised he will perform with further friendship. Take
heed, Roger, for your ripeness of wit hath brought you into these
errors."

     Holland.--"Master Doctor, I have yet your words in memory,
though they are of no such force to prevail with me."

     Then they whispered together again, and at the last said
Bonner, "Roger, I perceive thou wilt be ruled by no good counsel,
for any thing that either I, or your friends, or any others can
say."

     Holland.--"I may say to you, my Lord, as Paul said to Felix
and unto the Jews, as doth appear in Acts xxii., and in 1 Cor. xv.
It is not unknown unto my master whom I was apprentice withal,
that I was of this your blind religion that now is taught, and
therein did obstinately and wilfully remain, until the latter end
of King Edward, in a manner; having that liberty under your
auricular confession, that I made no conscience of sin, but
trusted in the priest's absolution, he for money doing some
penance also for me, which after I had given, I cared no further
what offences I did, no more than he passed, after he had my
money, whether he tasted bread and water for me, or no; so that
lechery, swearing, and all other vices I accounted no offence of
danger, so long as I could for money have them absolved. So
straitly did I observe your rules of religion, that I would have
ashes upon Ash Wednesday, though I had used never so much
wickedness at night. And albeit I could not of conscience eat
flesh upon the Friday, yet in swearing, drinking, or dicing all
the night long, I made no conscience at all. And thus was I
brought up, and herein have I continued till now of late, that God
hath opened the light of his word, and called me by his grace to
repentance of my former idolatry and wicked life: for in
Lancashire their blindness and whoredom is over-much more than may
with chaste ears be heard. Yet these my friends, which are not
clear in these notable crimes, think the priest with his mass can
save them, though they blaspheme God, and keep concubines besides
their wives, as long as they live. Yea, I know some priests very
devout, my Lord, yet such as have six or seven children by four or
five sundry women.

     "Master Doctor, now to your antiquity, unity, and
universality," for these Dr. Chedsey alleged as notes and tokens
of their religion, "I am unlearned. I have no sophistry to shift
my reasons withal; but the truth I trust I have, which needeth no
painted colours to set her forth. The antiquity of our church is
not from Pope Nicholas, or Pope Joan! but our church is from the
beginning, even from the time that God said unto Adam, that the
seed of the woman should break the serpent's head; and so to
faithful Noah; to Abraham, Isaac, and Jacob, to whom it was
promised, that their seed should multiply as the stars in the sky;
and so to Moses, David, and all the holy fathers that were from
the beginning, unto the birth of our Saviour Christ. All they that
believed these promises, were of the church, though the number
were oftentimes but few and small; as in Elias's days, when he
thought there were none but he that had not bowed their knees to
Baal, when God had reserved seven thousand that never had bowed
their knees to that idol: as I trust there be seven hundred
thousand more than I know of, that have not bowed their knees to
the idol your mass, and your god Maozim; the upholding whereof is
your bloody cruelty, whiles you daily persecute Elias and the
servants of God, forcing them (as Daniel was in his chamber)
closely to serve the Lord their God; and even as we by this your
cruelty are forced in the fields to pray unto God, that his holy
word may be once again truly preached amongst us, and that he
would mitigate and shorten these idolatrous and bloody days,
wherein all cruelty reigneth. Moreover, our church hath been the
apostles and evangelists, the martyrs and confessors of Christ,
that have at all times and in all ages been persecuted for the
true testimony of the word of God. But for the upholding of your
church and religion, what antiquity can you show? Yea, the mass,
that idol and chief pillar of your religion, is not yet four
hundred years old; and some of your masses are younger, as that
mass of St. Thomas Becket the traitor, wherein you pray that you
may be saved by the blood of St. Thomas. And as for your Latin
service, what are we of the laity the better for it? I think he
that should hear your priests mumble up their service, although he
did well understand Latin, yet should he understand few words
thereof; the priests do so champ them and chaw them, and post so
fast, that neither they understand what they say, nor they that
hear them; and in the mean time the people, when they should pray
with the priest, are set to their beads to pray our Lady's
Psalter. So crafty is Satan to devise these his dreams (which you
defend with faggot and fire) to quench the light of the word of
God; which, as David saith, should be a lantern to our feet. And
again, Wherein shall a young man direct his ways, but by the word
of God? and yet you will hide it from us in a tongue unknown. St.
Paul had rather in the church to have five words spoken with
understanding, than ten thousand in an unknown tongue; and yet
will you have your Latin service and praying in a strange tongue,
whereof the people are utterly ignorant, to be of such antiquity?

     "The Greek church, and a good part of Christendom besides,
never received your service in an unknown tongue, but in their own
natural language, which all the people understand; neither yet
your transubstantiation, your receiving all alone, your purgatory,
your images, &c.

     "As for the unity which is in your church, what is it else
but treason, murder, poisoning one another, idolatry,
superstition, wickedness? What unity was in your church, when
there were three popes at once? Where was your head of unity, when
you had a woman-pope?"...

     Here he was interrupted, and could not be suffered to
proceed; but, saith the bishop, "Roger, these thy words are very
blasphemy, and by the means of thy friends thou hast been suffered
to speak, and art over malapert to teach any here. Therefore,
keeper, take him away."
     lation, I think. It is of your own translation, it is
according to the great Bible."

     Bonner.--"How say you? How do you know it is the Testament of
Christ, but only by the church? for the church of Rome hath and
doth preserve it, and out of the same hath made decrees,
ordinances, and true expositions." -

     "No," saith Roger, "the church of Rome hath and doth suppress
the reading of the Testament. And what a true exposition (I pray
you) did the pope make thereof, when he set his foot on the
emperor's neck, and said, Thou shalt walk upon the lion and the
asp: the young lion and the dragon shalt thou tread under thy
foot?"

     The day that Henry Pond and the rest were brought forth to be
again examined, Dr. Chedsey said, "Roger, I trust you have now
better considered of the church than you did before."

     Holland.--"I consider thus much: that out of the church there
is no salvation, as divers ancient doctors say."

     Bonner.--"That is well said. Master Eglestone, I trust your
kinsman will be a good catholic man. But Roger, you mean, I trust,
the church of Rome?"

     Holland.--"I mean that church which hath Christ for her Head;
which also hath his word, and his sacraments according to his word
and institution."

     Then Chedsey interrupted him, and said, "Is that a Testament
you have in your hand?"

     Holland.--"Yea, Master Doctor, it is the New Testament. You
will find no fault with the translation, I think. It is of your
own translation, it is according to the great Bible."

     Bonner.--"How say you? How do you know it is the Testament of
Christ, but only by the church? for the church of Rome hath and
doth preserve it, and out of the same hath made decrees,
ordinances, and true expositions."

     "No," saith Roger, "the church of Rome hath and doth suppress
the reading of the Testament. And what a true exposition (I pray
you) did the pope make thereof, when he set his foot on the
emperor's neck, and said, Thou shalt walk upon the lion and the
asp: the young lion and the dragon shalt thou tread under thy
foot?"

     Then said the bishop, "Such unlearned wild heads as thou and
others, would be expositors of the Scripture. Would you then the
ancient learned (as there be some here, as well as I) should be
taught of you?"

     Holland.--"Youth delighteth in vanity. My wildness hath been
somewhat the more by your doctrine, than ever I learned out of
this book of God. But, my Lord, I suppose some of the old doctors
say, If a poor layman bring his reason and argument out of the
word of God, he is to be credited afore the learned, though they
be never so great doctors: for the gift of knowledge was taken
from the learned doctors, and given to poor fishermen.
Notwithstanding, I am ready to be instructed by the church."

     Bonner.--"That is very well said, Roger: but you must
understand that the church of Rome is the catholic church. Roger,
for thy friends' sake, (I promise thee,) I wish thee well, and I
mean to do thee good.-- Keeper! see he want nothing. Roger, if
thou lack any money to pleasure thee, I will see thou shalt not
want."

     This he spake unto him alone, his fellows being apart, with
many other fair promises; and so he was sent to prison again.

     [The last examination of Roger Holland was, when he with his
fellow prisoners were brought into the consistory, and there
excommunicated all, saving Roger, and ready to have their sentence
of judgment given, with many threatening words to fear them
withal: the Lord Strange, Sir Thomas Jarret, Master Eglestone,
esquire, and divers other of worship both of Cheshire and
Lancashire, that were Roger Holland's kinsmen and friends, being
there present, which had been earnest suitors to the bishop in his
favour, hoping for his safety of life. Now the bishop, hoping yet
to win him with his fair and flattering words, began after this
manner:]

     Bonner.--"Roger, I have divers times called thee before home
to my house, and have conferred with thee; and being not learned
in the Latin tongue, it doth appear unto me thou art of a good
memory, and of a very sensible talk, but something over-hasty,
which is a natural disease to some men. And surely they are not
the worst-natured men: for I myself shall now and then be hasty,
but mine anger is soon past. So, Roger, surely I have a good
opinion of you, that you will not with these lewd fellows cast
yourself headlong from the church of your parents and your friends
that are here (very good catholics, as it is reported unto me).
And as I mean thee good, so, Roger, play the wise man's part, and
come home with the lost son, and say, 'I have run into the church
of schismatics and heretics, from the catholic church of Rome;'
and you shall, I warrant you, not only find favour at God's hands,
but the church, that hath authority, shall absolve you, and put
new garments upon you, and kill the fatling to make thee good
cheer withal; that is, in so doing, as meat doth refresh and
cherish the mind, so shalt thou find as much quietness of
conscience in coming home to the church, as did the hungry son
that had been fed afore with the hogs, as you have done with these
heretics that sever themselves from the church. I give them a
homely name, but they be worse," putting his hand to his cap for
reverence sake, "than hogs: for they know the church, and will not
follow it. If I should say thus much to a Turk, he would (I think)
believe me. But, Roger, if I did not bear thee and thy friends
good will, I would not have said so much as I have done, but I
would have let mine ordinary alone with you."

     At these words, his friends that were there gave the bishop
thanks for his good will and pains that he had taken in his and
their behalf.

     Bonner.--"Well, Roger, how say you? Do you not believe that
after the priest hath spoken the words of consecration, there
remaineth the body of Christ really and corporally under the forms
of bread and wine? I mean the selfsame body that was born of the
Virgin Mary, that was crucified upon the cross, that rose again
the third day."

     Holland.--"Your Lordship saith, the same body which was born
of the Virgin Mary, which was crucified upon the cross, which rose
again the third day: but you leave out, which ascended into
heaven; and the Scripture saith, he shall there remain until he
come to judge the quick and the dead! Then he is not contained
under the forms of bread and wine, by Hoc est corpus meum, &c."

     Bonner.--"Roger, I perceive my pains and good-will will not
prevail, and if I should argue with thee, thou art so wilful, (as
all thy fellows be, standing in thine own singularity and foolish
conceit,) that thou wouldst still talk to no purpose this seven
years, if thou mightest be suffered. Answer whether thou wilt
confess the real and corporal presence of Christ's body in the
sacrament, or wilt not."

     Holland.--"My Lord, although God by his sufferance hath here
placed you, to set forth his truth and glory in us his faithful
servants; notwithstanding, your meaning is far from the zeal of
Christ: and for all your words, you have the same zeal that Annas
and Caiaphas had, trusting to their authority, traditions, and
ceremonies, more than to the word of God."

     Bonner.--"If I should suffer him, he would fall from
reasoning to railing, as a frantic heretic."

     "Roger!" saith the Lord Strange, "I perceive my Lord would
have you tell him whether you will submit yourself to him, or no."

     "Yea," saith Bonner, "and confess this presence that I have
spoken of."

     With this, Roger, turning him to the Lord Strange and the
rest of his kinsmen and friends, very cheerfully kneeled down upon
his knees, and said, "God, by the mouth of his servant St. Paul,
hath said, Let every soul submit himself unto the higher powers,
and he that resisteth receiveth his own damnation: and as you are
a magistrate appointed by the will of God, so do I submit myself
unto you, and to all such as are appointed for magistrates."

     Bonner.--"That is well said; I see you are no Anabaptist. How
say you then to the presence of Christ's body and blood in the
sacrament of the altar?"

     Holland.--"I say, and beseech you all to mark and bear
witness with me (for so you shall do before the judgment-seat of
God) what I speak; for here is the conclusion; and ye, my dear
friends, (turning him to his kinsmen,) I pray you show my father
what I do say, that he may understand I am a Christian man. I say
and believe, and am therein fully persuaded by the Scriptures,
that the sacrament of the supper of our Lord, ministered in the
holy communion according to Christ's institution, I being penitent
and sorry for my sins, and minding to amend and lead a new life,
and so coming worthily unto God's board in perfect love and
charity, do there receive by faith the body and blood of Christ.
And though Christ in his human person sit at the right hand of his
Father, yet (by faith, I say) his death, his passion, his merits
are mine, and by faith I dwell in him, and he in me. And as for
the mass, transubstantiation, and the worshipping of the
sacrament, they are mere impiety and horrible idolatry."

     "I thought so much," said Bonner, suffering him to speak no
more, "how he would prove a very blasphemous heretic as ever I
heard. How unreverently doth he speak of the blessed mass! "And so
read his bloody sentence of condemnation, adjudging him to be
burnt.

     All this while Roger was very patient and quiet: and when he
should depart, he said, "My Lord, I beseech you suffer me to speak
two words." The bishop would not hear him, but bade him away.
Notwithstanding, being requested by one of his friends, he said,
"Speak, what hast thou to say?"

     Holland.--"Even now I told you that your authority was from
God, and by his sufferance. And now I tell you, God hath heard the
prayer of his servants, which hath been poured forth with tears
for his afflicted saints, which daily you persecute, as now you do
us. But this I dare be bold in God to speak, (which by his Spirit
I am moved to say,) that God will shorten your hand of cruelty,
that for a time you shall not molest his church. And this shall
you in short time well perceive, my dear brethren, to be most
true; for after this day, in this place, shall there not be any by
him put to the trial of fire and faggot."

     And after this day there was none that suffered in Smithfield
for the testimony of the gospel, God be thanked.

     After these words spoken, said Bonner, "Roger, thou art, I
perceive, as mad in these thy heresies as ever was Joan Boucher.
In anger and fume thou wouldst become a railing prophet. Though
thou and all the sort of you would see me hanged, yet I shall live
to burn, yea, I will burn all the sort of you that come in my
hands, that will not worship the blessed sacrament of the altar,
for all thy prattling." And so he went his way.

     Then Roger Holland began to exhort his friends to repentance,
and to think well of them that suffered for the testimony of the
gospel; and with that the bishop came back, charging the keeper
that no man should speak to them without his licence; and and if
they did, they should be committed to prison. In the mean season
Henry Pond and Roger spake still unto the people, exhorting them
to stand in the truth; adding moreover, that God would shorten
these cruel and evil days for his elect's sake.

     The day they suffered, a proclamation was made that none
should be so bold to speak or talk any word unto them, or receive
any thing of them, or to touch them, upon pain of imprisonment,
without either bail or mainprize; with divers other cruel
threatening words, contained in the same proclamation.
Notwithstanding the people cried out, desiring God to strengthen
them; and they, likewise, still prayed for the people, and the
restoring of his word. At length Roger, embracing the stake and
the reeds, said these words:

     "Lord, I most humbly thank thy Majesty, that thou hast called
me from the state of death, unto the light of thy heavenly word,
and now unto the fellowship of thy saints, that I may sing and
say, Holy, holy, holy Lord God of hosts! And Lord, into thy hands
I commit my spirit. Lord, bless these thy people, and save them
from idolatry."

     And so he ended his life, looking up into heaven, praying and
praising God, with the rest of his fellow saints: for whose joyful
constancy the Lord be praised!

The martyrdom of six which suffered at Brentford, for the true
testimony of Jesus Christ.

     Not long after the death of the forenamed seven godly martyrs
that suffered in Smithfield, were six other faithful witnesses of
the Lord's true testament martyred at Brentford, seven miles from
London, the fourteenth day of July, 1558; which said six were of
that company that were apprehended in a close hard by Islington,
(as is above specified,) and sent to prison; whose names and
articles proponed to them, with their answers unto the same,
hereafter follow: Robert Mills, Stephen Cotton, Robert Dynes,
Stephen Wight, John Slade, and William Pikas, or Pikes, a tanner,
martyrs.

     These six forenamed martyrs, gentle reader, had their
articles ministered unto them by Thomas Darbyshire, Bonner's
chancellor, at sundry times; as Robert Mills the twentieth day of
June, Stephen Wight the twenty-first day of the said month,
Stephen Cotton and John Slade the twenty-second day, and Robert
Dynes and William Pikes the twenty-third day. At which said times,
though they were severally examined, yet had they all one manner
of articles ministered to them, yea, and the selfsame articles
that were ministered to John Holiday, Henry. Pond, and their
company aforesaid; which said articles I leave the reader to look
for above in their story, and think it not necessary any more to
rehearse them, but only to proceed with their answers to the same,
which briefly and in sum hereafter follow.

     "To the first article, they all granted the same; and added
thereto for going to church, that Robert Mills and Stephen Wight
came not there for three quarters of a year before, and John Slade
and William Pikes not since the queen's reign, Stephen Cotton not
for a twelvemonth before, and Robert Dynes not for two years
before.

     "The second, third, fourth, fifth, and sixth, they all
answered in effect, as the forenamed John Holiday, Henry Pond, and
their company did, saving they added, that as their rites,
customs, and ceremonies are against the word of God, so will they
observe and keep no part of the same. Stephen Wight added further,
that he received not their sacrament of the altar for two years
before, nor John Slade and William Pikes since Queen Mary's reign,
nor Stephen Cotton for a twelvemonth before, nor Robert Dynes for
three years before.

     "To the seventh, they all granted the same in every part like
unto the aforenamed Henry Pond and his company; saving that Robert
Dynes added, that it was no part of his belief.

     "To the eighth, they all granted the same in every part as
the forenamed William Holiday and his company: but Robert Mills
added thereto, that he will not come to church, nor allow their
religion, so long as the cross is crept to, and worshipped, and
images are in the church. John Slade affirmed in effect as Robert
Mills did; adding further, that there be not seven sacraments, but
two sacraments, which are baptism and the supper of the Lord.
Stephen Cotton would no further allow the popish religion, than it
agreeth with God's word: and Robert Dynes affirmed in effect the
like to Stephen Cotton also.

     "To the ninth and tenth, Robert Mills, John Slade, and
Stephen Cotton answered, that they do not allow the popish service
then set forth, because it is against the truth, and in a strange
language which the common people understand not. Robert Dynes and
William Pikes will neither allow nor disallow the Latin service,
because they understand it not. And Stephen Wight would make no
direct answer to the articles at all, and to the eleventh,
twelfth, thirteenth, and fourteenth articles we find no answers
recorded of the said Stephen Wight, but of the rest of his fellow
prisoners we find answers to those articles which hereafter
follow.

     "To the eleventh, Robert Mills, John Slade, and Stephen
Cotton answered, that concerning the books, faith, and religion
specified in this article, they do allow them so far forth, as
they agree with God's word, &c. Robert Dynes would make no answer
thereto, because he thought himself unmeet to judge thereof: and
William Pikes doth not remember that he hath misliked the service,
and the faith and religion set forth in King Edward the Sixth's
time.

     "To the twelfth they grant, that if they might receive the
sacrament as they did in King Edward the Sixth's days, they would
with all their hearts so do.

     "To the thirteenth and fourteenth articles, they confess and
grant the contents of them to be true in every, part."

     When, at the days before specified, these good men were
produced before Bonner's chancellor, Thomas Derbyshire, and had
the foresaid articles ministered unto them, and they (as ye have
heard) had made answer unto the same; in the end the chancellor
commanded them to appear before him again the eleventh day of July
after, in the said place at Paul's. Where when they came, he
required of them, whether they would turn from their opinions to
the mother holy church; and if not, that then, whether there were
any cause to the contrary, but that he might proceed with the
sentence of condemnation, Whereunto they all answered, that they
would not go from the truth, nor relent from any part of the same
while they lived.

     Then he charged them to appear before him again the next day
in the afternoon, between one and two of the clock, to hear the
definitive sentence read against them, according to the
ecclesiastical laws then in force. At which time, he sitting in
judgment, talking with these godly and virtuous men, at last came
into the said place Sir Edward Hastings and Sir Thomas Cornwallis,
knights, two of Queen Mary's officers of her house; and being
there, they sat them down over against the chancellor, in whose
presence the said chancellor condemned those good poor lambs, and
delivered them over to the secular power, who received and carried
them to prison immediately, and there kept them in safety, till
the day of their death.

     In the mean time this naughty chancellor slept not, I warrant
you, but that day in which they were condemned, he made
certificate into the lord chancellor's office, from whence the
next day after was sent a writ to burn them at Brentford
aforesaid, which accordingly was accomplished in the same place,
the said fourteenth day of July; whereunto they being brought,
made their humble prayers unto the Lord Jesus, undressed
themselves, went joyfully to the stake, (whereunto they were
bound,). and the fire flaming about them, they yielded their
souls, bodies, and lives into the hands of the omnipotent Lord,
for whose cause they did suffer, and to whose protection I commend
thee, gentle reader, Amen.

     Among these six was one William Pikes, (as ye have heard,)
who sometime dwelt in Ipswich in Suffolk, by his occupation a
tanner, a very honest godly man, and of a virtuous disposition, a
good keeper of hospitality, and beneficial to the persecuted in
Queen Mary's days. This said William Pikes, in the third year of
Queen Mary's reign, a little after Midsummer, being then at
liberty, went into his garden, and took with him a Bible of
Rogers's translation, where he, sitting with his face towards the
south, reading on the said Bible, suddenly fell down upon his
book, between eleven and twelve o'clock of the day, four drops of
fresh blood, and he knew not from whence it came. Then he, seeing
the same, was sore astonished, and could by no means learn (as I
said) from whence it should fall: and wiping out one of the drops
with his finger, he called his wife and said, "In the virtue of
God, wife, what meaneth this? will the Lord have four sacrifices?
I see well enough the Lord will have blood: his will be done, and
give me grace to abide the trial! Wife, let us pray," said he.
"for I fear the day draweth nigh." Afterward, he daily looked to
be apprehended of the papists; and it came to pass accordingly, as
ye have heard. Thus much thought I good to write thereof, to stir
up our dull senses in considering the Lord's works, and reverently
to honour the same. His name there-for be praised for evermore.
Amen.

     Here is to be noted, by the way, amongst those that suffered
at Brentford, one there was of the said company, who, at his
burning, desired of God some token to be given, whereby the people
might know that they died in the right. After, coming to the place
of execution, and being in the fire, there appeared in him that so
prayed, in his breast, a miraculous white cross, as white as the
paper; the breadth whereof extended from the one shonlder to the
other, the length being as much as the breadth. The compass
thereof in every place was as broad as a hand. This cross appeared
so long till he fell down flat to the fire. Master Dean,
aforesaid, did see it with his eyes; and he that saw, did justify
it; and himself declared it to me with his own mouth, anno 1561,
October 14th.

     Moreover, concerning the said William Pikes, as he was in
Newgate sore sick and at the point of death, so that no man looked
he should live six hours, he declared to them that sfood by, that
he had been twice in persecution before, and that now he desired
the Lord, if it were his will, that he might glorify his name at
the stake; and so, as he prayed, it came to pass at Brentford.

     Ye heard before, that of those two-and-twenty taken at
Islington, thirteen were burnt, and six escaped, albeit very
hardly, and some of them not without scourging by the hands of the
bishop; in the which number was Thomas Hinshaw and John Milles.

The scourging of Thomas Hinshaw.
Illustration: Hinshaw and Bonner in the Garden

     In the godly number above mentioned, which were apprehended
at Islington, there congregated together, for their exercise of
prayer and reading, was this Thomas Hinshaw above named, a young
man of the age of nineteen or twenty years; prentice in Paul's
churchyard with one Master Pugson, who with the rest, was carried
to the constables of Islington, and there every one of them
searched, and led forthwith to the chief justice Master Cholmley,
dwelling in the Old Bailey in London; and by him then the said
Thomas Hinshaw was sent to Newgate, and there remaining prisoner
without conference with any about eight weeks, at the last was
sent for to Bonner, bishop of London, and by him, Harpsfield, and
Cole, examined. After which examination he was sent to Newgate
again, where he remained three weeks following; which time being
overpassed, he was sent for again before the said bishop, the day
being Saturday, and with him had much talk to little purpose. The
next day after also, which was Sunday, they persuaded with him
very much in like manner, and perceiving they could not bend him
unto their bow, in the afternoon the bishop, going unto Fulham,
took him with him, where, immediately after his coming, he was set
in the stocks, remaining there all the first night with bread and
water. The next morning the bishop came  and examined him himself,
and perceiving no yielding to his mind, he sent Master Harpsfield
to talk with him; who, after long talk, in the end fell to raging
words, calling the said Thomas Hinshaw "peevish boy," and asked
him whether he thought he went about to damn his soul, or no, &c.:
unto which the said Thomas answered, that he was persuaded that
they laboured to maintain their dark and devilish kingdom, and not
for any love to truth. Then Harpsfield, being in a mighty rage,
told the bishop thereof; whereat the bishop fumed and fretted,
that scant for anger being able to speak, he said, "Dost thou
answer my archdeacon so, thou nanghty boy? I shall handle thee
well enough, be assured." So he sent for a couple of rods and
caused him to kneel against a long bench in an arbour in his
garden, where the said Thomas, without any enforcement of his
part, offered himself to the beating, and did abide the fury of
the said Bonner, so long as the fat-paunched bishop could endure
with breath, and till for weariness he was fain to cease, and give
place to his shameful act. He had two willow rods, but he wasted
but one, and so left off.

     Now after this scourging the said Thomas Hinshaw
notwithstanding did sustain divers conflicts and examinations
sundry times. At last, being brought before the said bishop in his
chapel at Fulham, there he had procured witnesses, and gathered
articles against him, which the young man denied, and would not
affirm, or consent to any interrogatory there and then ministered,
do what they could; the articles were these.

     Concerning palms, ashes, holy bread, holy water, auricular
confession, receiving the sacrament at Easter, hearing divine
service then set forth, &c.

     "Whether he had received all these, or whether he would
receive them or no.

     "Item, What he thought of the service set forth in King
Edward's time, in his latter days; and, in especial, what he
thought of the verity of Christ's body in the sacrament. In all
which his answers, the said Thomas Hinshaw kept an upright
conscience, and entangled himself with none of their ceremonies,
so merciful was the Lord unto him."

     Not long after this his examination, (about a fortnight or
such a thing,) the foresaid examinate fell sick of a burning ague,
whereby he was delivered upon entreaty unto his master, Martin
Pugson, in Paul's churchyard aforesaid; for the bishop thought
verily he was more likely to die than to live. The which his
sickness endured a twelvemonth or more, so that in the mean time
Queen Mary died. Then he, shortly after, recovered health, and
escaped death, being at the writing of this yet alive, both
witness and reporter of the same; the Lord therefor be praised!
Amen.

The scourging of John Milles by Bishop Bonner.

     Besides the above named, was scourged also by the hands of
the said Bonner, one John Milles, a capper, a right faithful and
true honest man in all his dealings and conditions; who was
brother to the foresaid R. Milles, burnt before at Brentford, as
is above signified: who also was apprehended in the same number
with them at Islington, as is mentioned also before; and being
brought before Bonner, and there examined, was commanded to the
coal-house, with the foresaid Thomas Hinshaw, where they remained
one night in the stocks. From thence he was sent to Fulham, where
he, with the said Hinshaw, remained eight or ten days in the
stocks, during which time he sustained divers conflicts with the
said Bonner, who had him ofttimes in examination, urging him, and,
with a stick which he had in his hand, ofttimes rapping him on the
head, and flirting him under the chin, and on the ears, saying, he
looked down like a thief. Moreover, after he had assayed all
manner of ways to cause him to recant, and could not, at length
having him to his orchard, there within a little arbour, with his
own hands he beat him first with a willow rod; and that being worn
well-nigh to the stumps, he called for a birchen rod, which a lad
brought out of his chamber. The cause why he so beat him was this:
Bonner asked him when he had crept to the cross. He answered, not
since he came to the years of discretion, neither would, though he
should be torn with wild horses. Then Bonner bade him make a cross
in his forehead, which he refused to do; whereupon he had him
incontinently to his orchard, and there calling for rods, showed
his cruelty upon him, as he did upon Thomas Hinshaw, as is above
declared.

     This done, he had him immediately to the parish church at
Fulham, with the said Thomas Hinshaw and Robert Milles, to whom,
there being severally called before him, he ministered certain
articles, asking if he would subscribe to the same: to the which
the said John Milles made his answer according to his conscience, 
denying them all, except one article, which was concerning King
Edward's service in English. Shortly after this beating, Bonner
sent to him in prison a certain old priest lately come from Rome,
to conjure out the evil spirit from him, who laying his hand upon
his head, began with certain words pronounced over him, to conjure
as he had been wont before to do. Milles, marvelling what the
priest was about to do, said, he trusted no evil spirit to be
within him; and laughed him to scorn, &c.

     As this John Milles was divers times and oft called before
Bonner, so much communication and talk passed between them; which
to recite all, it were too long. And yet it were not unpleasant
for the reader that lusteth to laugh, to see the blind and
unsavoury reasons of that bishop, which he used to persuade the
ignorant withal. As in the process of his other talk with this
Milles, Bonner, going about to persuade him not to meddle with
matters of the Scripture, but rather to believe other men's
teaching, which had more skill in the same, first asked if he did
believe the Scripture.

     "Yea," said Milles, "that I do."

     Then the bishop: "Why," quoth he, "St. Paul saith, If the man
sleep, the woman is at liberty to go to another man. If thou wert
asleep, having a wife, wouldest thou be content thy wife to take
another man? and yet this is the Scripture. Item, If thou wilt
believe Luther, Zuinglius, and such, then thou canst not go right.
But if thou wilt believe me, &c., thou canst not err. And if thou
shouldst err, yet thou art in no peril: thy blood should be
required at our hands. As if thou shouldst go to a far country,
and meet with a fatherly man, as I am," (for these were his
terms,) "and ask the way to the head city, and he should say, 'Go
this way;' and thou wilt not believe him, but follow Luther and
other heretics of late days, and go a contrary way; how wilt thou
come to the place thou askest for? So, if thou wilt not believe
me, but follow the leading of other heretics, so shalt thou be
brought to destruction, and burn both body and soul. As truly as
thou seest the bodies of them in Smithfield burnt, so truly their
souls do burn in hell, because they err from the true church."

     Ofttimes speaking to the said John Milles, he would say,
"They call me bloody Bonner. A vengeance on you all! I would fain
be rid of you, but you have a delight in burning. But if I might
have my will, I would sew your mouths, and put you in sacks and
drown you."

     Now somewhat to say concerning the deliverance of the said
John Milles. The same day that he was delivered, Bonner came unto
the stocks where he lay, and asked him how he liked his lodging,
and his fare. "Well," said Milles, "if it would please God I might
have a little straw to lie or sit upon."

     Then said Bonner, "Thou wilt show no token of a Christian
man." And upon this his wife came in, unknown unto him, being very
great with child, and looking every hour for her lying down,
entreating the bishop for her husband, and saying, that she would
not go out of the house, but there would lay herself in the
bishop's house, unless she had her husband with her. "How sayest
thou," quoth Bonner, "thou heretic? If thy wife miscarry, or thy
child, or children, if she be with one or two, should perish, the
blood of them would he require at thy hands." Then to this
agreement he came, that he should hire a bed in the town of
Fulham, and her husband should go home with her the morrow after,
upon this condition, that his kinsman there present (one Robert
Rouse) should bring the said Milles unto his house at Paul's the
next day. Whereunto the said Milles said, he would not agree,
except he might go home by and by. At length his wife being
importunate for her husband, and seeing that she would go no
further, but there remain, unless she had her husband with her,
the bishop, fearing belike the rumour which might come upon his
house thereby, bade the said Milles make a cross, and say, In
nomine Patris, et Filii, et Spiritus Sancti, Amen."

     Then the said Milles began to say, "In the name of the
Father, and of the Son, and of the Holy Ghost, Amen" "No, no,"
saith Bonner, "say it me in Latin, In nomine Patris, et Filii, et
Spiritus Sancti, Amen." Mailles, understanding the matter of that
Latin to be but good, said the same, and so went home with his
wife, his foresaid kinsman being charged to bring him the next day
unto Paul's: "else," said. Bonner, "if thou dost not bring him,
thou art a heretic, as well as he." Notwithstanding, the charge
being no greater, his kinsman did not bring him, but he of his own
voluntary accord came to the said bishop within a few days after,
where the bishop put unto him a certain writing in Latin to
subscribe unto, containing (as it seemed to him) no great matter
that he needed greatly to stick at; albeit, what the bill was, he
could not certainly tell: so subscribed he to the bill, and
returned home. And thus much concerning the twenty-two taken at
Islington.



381. RICHARD YEOMAN.

The story and cruel handling of Richard Yeoman, Doctor Taylor's
curate at Hadley, constantly suffering for the gospel's sake, July
the tenth.

     After the story of these twenty-two taken at Islington,
proceeding now, (the Lord willing,) we will prosecute likewise the
taking and cruel handling of Richard Yeoman, minister; which
Yeoman had been, before, Dr. Taylor's curate, a godly devout old
man of seventy years, which had many years dwelt in Hadley, well
seen in the Scriptures, and giving godly exhortations to the
people. With him Dr. Taylor left his cure at his departure: but as
soon as Master Newall had gotten the benefice, he drove away good
Yeoman, as is before said, and set in a popish curate to maintain
and continue their Romish religion, which now they thought fully
stablished. Then wandered he long time from place to place, moving
and exhorting all men to stand faithfully by God's word, earnestly
to give themselves unto prayer, with patience to bear the cross
now laid upon them for their trial, with boldness to confess the
truth before the adversaries, and with an undoubted hope to wait
for the crown and reward of eternal felicity. But when he
perceived his adversaries to lie in wait for him, he went into
Kent, and with a little packet of laces, pins, and points, and
such-like things, he travelled from village to village, selling
such things; and by that poor shift got himself somewhat to the
sustaining of himself, his poor wife, and children.

     At the last a justice of Kent, called Master Moyle, took poor
Yeoman, and set him in the stocks a day and a night; but having no
evident matter to charge him with, he let him go again. So came he
secretly again to Hadley, and tarried with his poor wife, who kept
him secretly in a chamber of the town house, commonly called the
Guildhall, more than a year; all the which time the good old
father abode in a chamber, locked up all the day, and spent his
time in devout prayer, and reading the Scriptures, and in carding
of wool, which his wife did spin. His wife also did go and beg
bread and meat for herself and her children, and by such poor
means sustained they themselves. Thus the saints of God sustained
hunger and misery, while the prophets of Baal lived in jollity,
and were costly pampered at Jezebel's table.

     At the last parson Newall (I know not by what means)
perceived that Richard Yeoman was so kept by his poor wife, and,
taking with him the bailiff's deputies and servants, came in the
night-time, and brake up five doors upon Yeoman, whom he found in
a bed with his poor wife and children: whom when he had so found,
he irefully cried, saying, "I thought I should find a harlot and a
whore together." And he would have plucked the clothes off from
them; but Yeoman held fast the clothes, and said unto his wife,
"Wife, arise, and put on thy clothes." And unto the parson he
said, "Nay, parson, no harlot, nor whore, but a married man and
his wife, according unto God's ordinance; and blessed be God for
lawful matrimony. I thank God for this great grace, and I defy the
pope and all his popery." Then led they Richard Yeoman unto the
cage, and set him in the stocks until it was day.

     There was then also in the cage an old man named John Dale,
who had sitten there three or four days, because when the said
parson Newall with his curate executed the Romish service in the
church, he spake openly unto him, and said, "O miserable and blind
guides, will ye ever be blind leaders of the blind? will ye never
amend? will ye never see the truth of God's word? will neither
God's threats nor promises enter into your hearts? will the blood
of martyrs nothing mollify your stony stomach? O indurate, hard-
hearted, perverse, and crooked generation! O damnable sort, whom
nothing can do good unto!"

     These and like words he spake in ferventness of spirit
against the superstitious religion of Rome. Wherefore, parson
Newall caused him forthwith to be attached, and set in the stocks
in the cage. So was he there kept till Sir Henry Doyle, a justice,
came to Hadley.

     Now when poor Yeoman was taken, the parson called earnestly
upon Sir Henry Doyle to send them both to prison. Sir Henry Doyle
earnestly laboured and entreated the parson, to consider the age
of the men, and their poor estate; they were persons of no
reputation, nor preachers; wherefore he would desire him to let
them be punished a day or two, and so to let them go -- at the
least John Dale, who was no priest; and therefore, seeing he had
so long sitten in the cage, he thought it punishment enough for
this time. When the parson heard this, he was exceeding mad, and
in a great rage called them pestilent heretics, unfit to live in
the commonwealth of Christians. "Wherefore, I beseech you, sir,"
quoth he, "according to your office, defend holy church, and help
to suppress these sects of heresies which are false to God, and
thus boldly set themselves, to the evil example of others, against
the queen's gracious proceedings." Sir Henry Doyle, seeing he
could do no good in the matter, and fearing also his peril, if he
should too much meddle in this matter, made out the writ, and
caused the constables to carry them forth to Bury gaol. For now
were all the justices, were they never so mighty, afraid of every
shaven crown, and stood in as much awe of them, as Pilate did
stand in fear of Annas and Caiaphas, and of the Pharisaical brood,
which cried, Crucify him, Crucify him! If thou let him go, thou
art not Caesar's friend. Wherefore, whatsoever their consciences
were, yet, if they would escape danger, they must needs be the
popish bishop's slaves and vassals. So they took Richard Yeoman
and John Dale, pinioned; and bound them like thieves, set them on
horseback, and bound their legs under the horses' bellies, and so
carried them to the gaol at Bury, where they were tied in irons;
and for that they continually rebuked popery, they were thrown
into the lowest dungeon, where John Dale, through sickness of the
prison, and evil keeping, died in prison, whose body, when he was
dead, was thrown out and buried in the fields. He was a man of
forty-six years of age, a weaver by his occupation, well learned
in the Holy Scriptures, faithful and honest in all his
conversation, stedfast in confession of the true doctrine of
Christ set forth in King Edward's time; for the which he joyfully
suffered prison and chains, and from this worldly dungeon he
departed in Christ to eternal glory, and the blessed paradise of
everlasting felicity.

     After that John Dale was dead, Richard Yeoman was removed to
Norwich prison, where, after strait and evil keeping, he was
examined of his faith and religion. Then he boldly and constantly
confessed himself to be of the faith and confession that was set
forth by the late king of blessed memory, holy King Edward the
Sixth; and from that he would in no wise vary. Being required to
submit himself to the holy father the pope, "I defy him," quoth
he, "and all his detestable abominations: I will in no wise have
to do with him, nor any thing that appertaineth to him." The chief
articles objected to him, were his marriage, and the mass
sacrifice.

     Wherefore when he continued stedfast in confession of the
truth, he was condemned, degraded, and not only burnt, but most
cruelly tormented in the fire. So ended he his poor and miserable
life, and entered into the blessed bosom of Abraham, enjoying with
Lazarus the comfortable quietness that God hath prepared for his
elect saints.



382. JOHN ALCOCK.
Illustration: A Romish Procession


     There was also in Hadley a young man, named John Alcock,
which came to Hadley seeking work, for he was a shearman by his
occupation. This young man after the martyrdom of Dr. Taylor, and
taking of Richard Yeoman, used first in the church of Hadley to
read the service in English, as partly is above fouched.

     At length, after the coming of parson Newall, he, being in
Hadley church upon a Sunday, when the parson came by with
procession, would not once move his cap, nor show any sign of
reverence, but stood behind the font. Newall, perceiving this,
when he was almost out of the church door, ran back again, and
caught him, and called for the constable.

     Then came Robert Rolfe, with whom this young man wrought, and
asked, "Master Parson! what hath he done, that ye are in such a
rage with him?"

     "He is a heretic and a traitor," quoth the parson, "and
despiseth the queen's proceedings. Wherefore I command you, in the
queen's name, have him to the stocks, and see he be forthcoming."
"Well," quoth Rolfe, "he shall be forthcoming: proceed you in your
business, and be quiet."

     "Have him to the stocks," quoth the parson. "I am constable,"
quoth Rolfe, "and may bail him, and will bail him; he shall not
come in the stocks, but he shall be forthcoming." So went the good
parson forth with his holy procession, and so to mass.

     At afternoon Rolfe said to this young man, "I am sorry for
thee, for truly the parson will seek thy destruction, if thou take
not good heed what thou answerest him." The young man answered,
"Sir, I am sorry that it is my hap to be a trouble to you. As for
myself, I am not sorry, but I do commit myself into God's hands,
and I trust he will give me mouth and wisdom to answer according
to right." "Well," quoth Rolfe, "yet beware of him; for he is
malicious and a bloodsucker, and beareth an old hatred against me;
and he will handle you the more cruelly because of displeasure
against me." "I fear not," quoth the young man. "He shall do no
more to me than God will give him leave; and happy shall I be, if
God will call me to die for his truth's sake."

     After this talk, they then went to the parson, who at the
first asked him, "Fellow, what sayest thou to the sacrament of the
altar?" "I say," quoth he, "as ye use the matter, ye make a
shameful idol of it, and ye are false idolatrous priests, all the
sort of you." "I told you," quoth the parson, "he was a stout
heretic."

     So after long talk, the parson committed him to ward, and the
next day rode he up to London, and carried the young man with him,
and so came the young man no more again to Hadley, but, after long
imprisonment in Newgate, where, after many examinations and
troubles, for that he would not submit himself to ask forgiveness
of the pope, and to be reconciled to the Romish religion, he was
cast into the lower dungeon, where, with evil keeping and sickness
of the house, he died in prison. Thus died he a martyr for
Christ's verity, which he heartily loved and constantly confessed,
and received the garland of a well-foughten battle at the hand of
the Lord. His body was cast out, and buried in a dunghill; for the
papists would in all things be like themselves. Therefore would
they not so much as suffer the dead bodies to have honest and
convenient sepulture.



383. THOMAS BENBRIDGE, GENTLEMAN AND MARTYR

     Thomas Benbridge, a gentleman, single and unmarried, in the
diocese of Winchester, although he might have lived a pleasant and
a gentleman's life in the wealthy possessions of this world, yet
to follow Christ had rather enter into the strait gate of
persecution, to the heavenly possession of life in the Lord's
kingdom, than here to enjoy pleasures present, with unquietness of
conscience. Wherefore manfully standing against the papists for
the defence of the sincere doctrine of Christ's gospel, he spared
not himself to confirm the doctrine of the gospel. For the which
cause he being apprehended for an adversary of the Romish
religion, was forthwith had to examination before Dr. White,
bishop of Winchester, where he sustained sundry conflicts for the
truth, against the said bishop and his colleagues. The articles of
the bishop ministered to him, with his answers to the same
annexed, be here following.

     "First, We articulate against you, that the church of God
ministereth rightly, according to the rite apostolical."

     To this he answered, that baptism is not administered at this
present, so as it was in the apostles' time, for that it is not
ministered in the English tongue.

     "2. Item, We articulate that the church of God doth believe
and hold, that in the sacrament of thanksgiving, after the words
of consecration pronounced of the priest, the true and natural
body of Christ is present really."

     He answered, that he believeth not that in the sacrament is
contained the body and blood of our Saviour Jesus Christ, saying,
"This is the mark that ye shoot at."

     "3. Item, We articulate that the church holdeth and
believeth, that confirmation is a sacrament in the church, and
that by imposition of hands of a bishop cometh grace."

     He answered, that he knoweth not whether that confirmation be 
a sacrament or not, and whether the bishop giveth grace or not; he
knoweth not the order and fashion of ministration.

     "4. Item, We articulate that penance is a sacrament in the
church, and that by auricular confession and absolution,
pronounced by the priest, sins be forgiven."

     He answered negatively, denying sins to be forgiven by
absolution pronounced of a priest; and that it is not necessary
for a man to recite all his sins to a priest.

     5. "Item, We articulate against thee, that the church doth
believe and hold the same authority to be now in the church, which
Christ gave to his apostles."

     He answered negatively, for that the church hath not the same
power and strength to work.

     "6. Item, we articulate that the church believeth and
holdeth, that the order of ministers, now being in the church of
Christ, is instituted of Christ himself."

     He answered, he believed not the bishops to be the successors
of the apostles, for that they be not called as they were, nor
have that grace.

     "7. Item, We articulate that the church believeth and holdeth
the pope to be supreme head in the church, and the vicar of Christ
in earth."

     He answered, that it is not the pope, but it is the devil,
that is supreme head of the church which you speak of.

     "8. Item, We articulate that the church doth hold and believe
that it is necessary to be baptized." He denied not the same.

     "9. Item, We articulate that the church doth hold and believe
that there is purgatory, and that the souls of the dead be
relieved with the alms and prayers of the living."

     He answered and saith, as touching purgatory, he will not
believe as their church doth believe.

     "10. Item, We articulate that the church holdeth and
believeth that matrimony is a sacrament of the church."

     He answered, that he will not say that matrimony is a
sacrament, but to be a sacred order and sign of a holy thing, &c.

     Moreover, happening into the mention of Martin Luther, he
said, that the said Martin Luther died a good Christian man, whose
doctrine and life he did approve and allow.

     Thus have ye the articles ministered by the bishop, and also
the answers of the said Master Benbridge unto the same, for the
which he was then condemned, and after brought to the place of
martyrdom by the sheriff, called Sir Richard Pecksal; where he,
standing at the stake, began to untie his points, and to prepare
himself. Then he gave his gown to the keeper, being belike his
fee. His jerkin was laid on with gold lace, fair and brave, which
he gave to Sir Richard Pecksal the high sheriff. His cap of velvet
he took off from his head, and threw it away. Then lifting his
mind to the Lord, he made his prayers.

     That done, being now fastened to the stake, Dr. Seaton willed
him to recant, and he should have his pardon. But when he saw it
prevailed not to speak, the said dreaming and doltish doctor
willed the people not to pray for him unless he would recant, no
more than they would pray for a dog.

     Master Benbridge, standing at the stake with his hands
together in such manner as the priest holdeth his hands in his
memento, the said Dr. Seaton came to him again, and exhorted him
to recant: unto whom he said, "Away, Babylonian, away!"

     Then said one that stood by, "Sir, cut out his tongue;" and
another, being a temporal man, railed on him worse than Dr. Seaton
did a great deal, who, as is thought, was set on by some other.

     Then when they saw he would not yield, they bade the
tormentors to set to fire; and yet he was nothing like covered
with faggots. First, the fire took away a piece of his beard,
whereat he nothing shrank at all. Then it came on the other side,
and took his legs; and the nether stockings of his hose being
leather, made the fire to pierce the sharper, so that the
intolerable heat thereof made him to cry, "I recant." And suddenly
therewith he thrust the fire from him; and having two or three of
his friends by, that wished his life, they stept to the fire, and
helped to take it from him also; who for their labour were sent to
prison. The sheriff also of his own authority took him from the
stake, and sent him to prison again, for the which he was sent
unto the Fleet, and there lay a certain time. But before he was
taken from the stake, the said Seaton wrote articles to have him
to subscribe unto them, as touching the pope, the sacrament, and
such other trash. But the said Master Benbridge made much ado ere
he could subscribe them, insomuch that Dr. Seaton willed them to
set to fire again. Then with much pain and grief of heart he
subscribed to them upon a man's back. That being done, he had his
gown given him again, and so was led to prison. Being in prison he
wrote a letter to Dr. Seaton, and recanted those words he spake at
the stake, unto which he had subscribed; for he was grieved that
ever he did subscribe unto them. Whereupon expressing his
conscience, he was, the same day seven-night after, burnt indeed,
where the vile tormentors did rather broil him than burn him. The
Lord give his enemies repentance!



384. THE UNJUST EXECUTION AND MARTYRDOM OF FOUR, BURNT AT ST.
EDMUND'S BURY.

     In this year aforesaid, which was the last of Queen Mary's
reign, Dr. Hopton being bishop of Norwich, and Dr. Spenser bearing
the room of his chancellor, about St. James's tide, at St.
Edmund's Bury, were wrongfully put to death four Christian
martyrs, to wit, John Cooke, a sawyer; Robert Miles, alias
Plummer, a shearman; Alexander Lane, a wheelwright; and James
Ashley, bachelor.

     The examination of these forenamed persons, being severally
called before the bishop of Norwich, and Sir Edward Walgrave, with
others, was partly upon these articles following.

     "First, Sir Edward Walgrave called John Cooke to him, and
said, 'How fortuneth it, that you go not to church?'

     "John Cooke said, 'I have been there.'

     "Sir Edward said, 'What is the cause that you go not thither
now, in these days?'

     "John Cooke said, 'Because the sacrament of the altar is an
abominable idol, and,' saith he, 'the vengeance of God will come
upon all them that do maintain it.'

     "Sir Edward said, 'O thou rank traitor! if I had as good
commission to cut out thy tongue as I have to sit here this day,
thou shouldst be sure to have it cut out.'

     "Then commanded he the constable to have him away, saying, he
was both a traitor and a rebel.

     "Then he called Robert Miles, and said, 'How fortuneth it,
that you go not to the church ?'

     "Robert Miles answered, 'Because I will follow no false
gods.'

     "Then said the bishop, 'Who told thee that it is a god?'

     "Then said Miles, 'Even you, and such as you are.'

     "Then the bishop commanded him aside, and to appear before
him the next day.

     "Then he called Alexander Lane before him, and asked him, how
it chanced, that he would not go to the church?

     "He said, that his conscience would not serve him so to do.

     "Then Sir Edward said, 'How dost thou believe?' "Then said
Lane, 'Even as it is written in God's book.'

     "Then Sir Edward commanded him to say his belief.

     "Then the said Lane being somewhat abashed, said his belief
to these words, which he missed unawares, 'Born of the Virgin
Mary.'

     "Then Sir Edward said, 'What! was he not born of the Virgin
Mary?'

     "'Yes,' said Lane, 'I would have said so."

     "'Nay,' said Sir Edward, 'you are one of Cooke's scholars!
'And so commanded him away, and to come before him the next day.

     "After the like manner they passed also with James Ashley,
whom they warned the next day likewise to appear before them
again. So in fine they, appearing again, had their condemnation.
And thus these four blessed martyrs and servants of Christ
innocently suffered together at St. Edmund's Bury, as is
aforesaid, about the beginning of August, not long before the
sickness of Queen Mary."



385. ALICE DRIVER AND ALEXANDER GOUCH.

     Master Noone, a justice in Suffolk, dwelling in Martlesham,
hunting after good men to apprehend them, (as he was a bloody
tyrant in the days of trial,) at the length had understanding of
one Gouch of Woodbridge, and Driver's wife of Grundisburgh, to be
at Grundisburgh together, a little from his house; and immediately
took his men with him, and went thither, and made diligent search
for them, where the poor man and woman were compelled to step into
a hay-golph, to hide themselves from their cruelty. At the last
they came to search the hay for them, and by gauging thereof with
pitchforks, at the last found them: so they took them and led them
to Melton gaol, where they, remaining a time, at the length were
carried to Bury, against the assize at St. James's tide; and being
there examined of matters of faith, did boldly stand to confess
Christ crucified, defying the pope with all his papistical trash.
And among other things

     Driver's wife likened Queen Mary in her persecution to
Jezebel; and so in that sense calling her Jezebel, for that Sir
Clement Higham, being chief judge there, adjudged her ears
immediately to be cut off, which was accomplished accordingly, and
she joyfully yielded herself to the punishment, and thought
herself happy that she was counted worthy to suffer any thing for
the name of Christ.

     After the assize at Bury, they were carried to Melton gaol
again, where they remained a time. This Alexander Gouch was a man
of the age of thirty-six years, or thereabouts, and by his
occupation was a weaver of shredding-coverlets, dwelling at
Woodbridge in Suffolk, and born at Ufford in the same county.
Driver's wife was a woman about the age of thirty years, and dwelt
at Grundisburgh, where they were taken, in Suffolk: her husband
did use husbandry. These two were carried from Melton gaol to
Ipswich, where they remained and were examined; the which their
examination, as it came to our hands, hereafter followeth.

     First, she coming into the place where she should be examined
with a smiling countenance, Dr. Spenser said, "Why, woman, dost
thou laugh us to scorn?"

     Alice.--"Whether I do or no, I might well enough, to see what
fools ye be."

     Then the chancellor asked her wherefore she was brought
before him, and why she was laid in prison.

     Alice.--"Wherefore? I think I need not tell you; for ye know
it better than I."

     Spenser.--"No, by my troth, woman, I know not why."

     "Then have ye done me much wrong," quoth she, "thus to
imprison me, and know no cause why: for I know no evil that I have
done, I thank God; and I hope there is no man that can accuse me
of any notorious fact that I have done, justly."

     Spenser.--"Woman, woman, what sayest thou to the blessed
sacrament of the altar? dost thou not believe that it is very
flesh and blood, after the words be spoken of consecration?"

     Driver's wife at those words held her peace, and made no
answer. Then a great chuff-headed priest that stood by spake, and
asked her, why she made not the chancellor an answer. With that,
the said Driver's wife looked upon him austerely, and said, "Why,
priest, I come not to talk with thee, but I come to talk with thy
master: but, if thou wilt I shall talk with thee, command thy
master to hold his peace." And with that the priest put his nose
in his cap, and spake never a word more. Then the chancellor bid
her make answer to that he demanded of her.

     "Sir," said she, "pardon me though I make no answer, for I
cannot tell what you mean thereby: for in all my life I never
heard nor read of any such sacrament in all the Scripture."

     Spenser.--"Why, what Scriptures have you read, I pray you?"

     Alice.--"I have (I thank God) read God's book."

     Spenser.--"Why, what manner of book is that you call God's
book?"

     Alice.--"It is the Old and New Testament. What call you it?"

     Spenser.--"That is God's book indeed, I cannot deny."

     Alice.--"That same book have I read throughout, but yet never
could find any such sacrament there; and for that cause I cannot
make you answer to that thing I know not. Notwithstanding, for all
that, I will grant you a sacrament, called the Lord's supper; and
therefore, seeing I have granted you a sacrament, I pray you show
me what a sacrament is."

     Spenser.--"It is a sign." And one Dr. Gascoine, being by,
confirmed the same, that it was the sign of a holy thing.

     Alice.--"You have said the truth, sir," said she: "it is a
sign indeed, I must needs grant it; and therefore seeing it is a
sign, it cannot be the thing signified also. Thus far we do agree;
for I have granted your own saying."

     Then stood up the said Gascoine, and made an oration with
many fair words, but little to purpose, both offensive and odious
to the minds of the godly. In the end of which long tale, he asked
her if she did not believe the omnipotency of God, and that he was
almighty, and able to perform that he spake. She answered, "Yes;"
and said, "I do believe that God is almighty, and able to perform
that he spake and promised."

     Gascoine.--"Very well. Then he said to his disciples, Take,
eat, this is my body: ergo, it was his body. For he was able to
perform that he spake, and God useth not to lie."

     Alice.--"I pray you did he ever make any such promise to his
disciples, that he would make the bread his body?"

     Gascoine.--"Those be the words. Can you deny it?"

     Alice.--"No, they be the very words indeed, I cannot deny it:
but I pray you, was it not bread that he gave unto them?"

     Gascoine.--"No, it was his body."

     Alice.--"Then was it his body that they did eat overnight?"

     Gascoine.--"Yea, it was his body."

     Alice.--"What body was it, then, that was crucified the next
day?"

     Gascoine.--"It was Christ's body."

     Alice.--"How could that be, when the disciples had eaten him
overnight, except he had two bodies, as by your argument he had?
one they did eat overnight, and another was crncified the next
day. Such a doctor, such doctrine! Be you not ashamed to teach the
people, that Christ had two bodies? In Luke xxii., He took bread
and brake it to his disciples, saying, Take, &c. and do this in
remembrance of me. St. Paul saith, 1 Cor. xi., Do this in
remembrance of me; for as often as ye shall eat this bread, and
drink this cup, ye shall show the Lord's death till he come: and
therefore I marvel you blush not before all this people to lie so
manifestly as ye do." With that Gascoine; held his peace, and made
her no answer; for, as it seemed, he was ashamed of his doings.
Then the chancellor lift up his head off from his cushion, and
commanded the gaoler to take her away.

     "Now," said she, "ye be not able to resist the truth, ye
command me to prison again. Well, the Lord in the end shall judge
our cause, and to him I leave it. I wis, I wis, this gear will go
for no payment then." So went she with the gaoler away.

Another examination before Drs. Spenser and Gascoine.

     The next day she came before them again, and the chancellor
then asked her, What she said to the blessed sacrament of the
altar.

     Alice.--"I will say nothing to it; for you will neither
believe me nor yourselves. For yesterday I asked you what a
sacrament was, and you said it was a sign, and I agreed thereto,
and said it was the truth, confirming it by the Scriptures; so
that I went not from your own words: and now ye come and ask me
again of such a sacrament as I told you I never read of in the
Scriptures."

     Spenser.--"Thou liest, naughty woman! we did not say that it
was a sign."

     Alice.--"Why, masters, be ye not the men that you were
yesterday? Will ye eat your own words? Are ye not ashamed to lie
before all this multitude here present, who heard you speak the
same?"

     Then stood up Dr. Gascoine, and said, she was deceived; for
there are three churches -- the malignant church, the church
militant, and the church triumphant. So he would fain have made
matter, but he could not tell which way.

     Alice.--"Sir, is there mention made of so many churches in
the Scripture?

     Gascoine.--"Yea."

     Alice.--"I pray you where find you this word 'church' written
in the Scripture?"

     Gascoine.--"It is written in the New Testament."

     Alice.--"I pray you, sir, show the place where it is
written."

     Gascoine.--"I cannot tell the place, but there it is." With
that she desired him to look in his Testament. Then he fumbled and
sought about him for one: but, at that time, he had none; and that
he knew well enough, though he seemed to search for it. At the
last she said, "Have ye none here, sir?"

     Gascoine.--"No."

     Alice.--"I thought so much indeed, that ye were little
acquainted withal. Surely, you be a good doctor. You say you sit
here to judge according to the law, and how can you give judgment,
and have not the book of the law with you?" At which words
Gascoine was out of countenance, and asked her if she had one.

     Alice.--"No," said she.

     Then said he, "I am as good a doctor as you."

     Alice.--"Well, sir, I had one, but you took it from me (as
you would take from me Christ, if you could); and since, would ye
not snffer me to have any book at all, so burning is your charity.
But you may well know, (I thank God,) that I have exercised the
same; else could I not have answered you (to God's glory be it
spoken) as I have." Thus she pnt them all to silence, that one
looked on another, and had not a word to speak.

     Alice.--"Have you no more to say? God be honoured! You be not
able to resist the Spirit of God in me, a poor woman. I was an
honest poor man's daughter, never brought up in the nniversity, as
you have been, but I have driven the plough before my father many
a time (I thank God): yet, notwithstanding, in the defence of
God's truth, and in the cause of my Master Christ, by his grace I
will set my foot against the foot of any of you all, in the
maintenance and defence of the same, and if I had a thousand
lives, they should go for payment thereof."

     So the chancellor rose up, and read the sentence in Latin of
condemnation, and committed her to the secular power: and so went
she to prison again as joyful as the bird of day, praising and
glorifying the name of God.

Alexander Gouch, martyr.

     At which time Alexander Gouch also was examined, who was
taken with her, as before is said, whose examination hereafter
followeth.

     This Alexander Gouch was examined chiefly of the sacrament
and other ceremonies of the popish church; and for that his belief
was, that Christ was ascended into heaven, and there remaineth,
and that the sacrament was the remembrance of his death and
passion, and for refusing the mass, and the pope to be the supreme
head of Christ's church. For these causes was he condemned, and
died with Alice Driver at Ipswich, the fourth of November, which
was the Monday after All Saints, 1558, Dr. Miles Spenser being
chancellor; they both ending their lives with earnest zeal, 
nothing fearing to speak their conscience, when they were
commanded to the contrary.

     These two godly persons being come to the place where the
stake was set, by seven of the clock in the morning,
(notwithstanding they came the selfsame morning from Melton gaol,
which is six miles from Ipswich,) being in their prayers, and
singing of psalms both of them together, Sir Henry Dowell, then
being sheriff, was very much offended with them, and willed the
bailiffs of Ipswich to bid them make an end of their prayers (they
kneeling upon a broom-faggot): one of the bailiffs, whose name was
Richard Smart, commanded them to make an end, saying, "On, on,
have done; make an end; nail them to the stake;" yet they
continued in prayer.

     Then Sir Henry sent one of his men, whose name was  Richard
Cove, that they should make an end.

     Then Gouch stood up and said unto the sheriff, "I pray you,
Master Sheriff, let us pray a little while, for we have but a
little time to live here."

     Then said the bailiff, "Come off, have them to the fire."

     Then the said Gouch and Alice Driver said, "Why, Master
Sheriff and Master Bailiff, will you not suffer us to pray?"

     "Away," said Sir Henry, "to the stake with them!"

     Gouch answered, "Take heed, Master Sheriff. If you forbid
prayer, the vengeance of God hangeth over your heads." Then they,
being tied to the stake, and the iron chain being put about Alice
Driver's neck, "Oh!" said she, "here is a goodly neckerchief;
blessed be God for it."

     Then divers came, and took them by the hands, as they were
bound, standing at the stake. The sheriff cried, "Lay hands on
them, lay hands on them!" With that a great number ran to the
stake. The sheriff seeing that, let them all alone, so that there
was not one taken.

     There was one Bate, a barber, a busy doer about them, who,
having then a frieze gown upon him, sold it immediately, saying,
It stank of heretics, with other foul words more. After this,
within three or four weeks, God's hand was upon him, and so he
died very miserably in Ipswich.



386. PHILIP HUMFREY, AND JOHN AND HENRY DAVID.

     Although our history hasteth apace (the Lord be praised) to
the happy death of Queen Mary, yet she died not so soon, but some
there were burnt before, and more should have been burnt soon
after them, if God's provision had not prevented her with death.
In the number of them which suffered in the same month when Queen
Mary died, were three that were burnt at Bury, whose names were
these: Philip Humfrey, John David, and Henry David, his brother.

     Concerning the burning of these three, here is to be noted,
that Sir Clement Higham, about a fortnight before the queen died,
did sue out a writ for the burning of these three aforesaid godly
and blessed martyrs, notwithstanding that the queen was then known
to be past remedy of her sickness.



387. PREST'S WIFE, A GODLY POOR WOMAN WHICH SUFFERED AT EXETER.

     Although in such an innumerable company of godly martyrs,
which in sundry quarters of this realm were put to forments of
fire in Queen Mary's time, it be hard so exactly to recite every
particular person that suffered, but that some escape us, either
unknown or omitted; yet I cannot pass over a certain poor woman,
and a silly creature, burnt under the said queen's reign, in the
city of Exeter, (whose name I have not yet learned,) who dwelling
sometime about Cornwall, having a husband and children there much
addicted to the superstitious sect of popery, was many times
rebuked of them, and driven to go to the church, to their idols
and ceremonies, to shrift, to follow the cross in procession, to
give thanks to God for restoring antichrist again in this realm,
&c.: which when her spirit could not abide to do, she made her
prayer unto God, calling for help and mercy; and so, at length,
lying in her bed, about midnight she thought there came to her a
certain motion and feeling of singular comfort. Whereupon, in
short space, she began to grow in contempt of her husband and
children; and so taking nothing from them, but even as she went,
departed from them, seeking her living by labour and spinning as
well as she could, here and there for a time. In which time,
notwithstanding, she never ceased to utter her mind as well as she
durst; howbeit she at that time was brought home to her husband
again, where at last she was accused by her neighbours, and so
brought to Exeter, to be presented to the bishop and his clergy.
The name of the bishop which had her in examination, was Dr.
Turberville: his chancellor (as I gather) was Blackstone. The
chiefest matter whereupon she was charged and condemned, was for
the sacrament, (which they call of the altar,) and for speaking
against idols, as by the declaration of those which were present,
I understand, which report the talk between her and the bishop on
this wise.

     "Thou foolish woman," quoth the bishop, "I hear say, that
thou hast spoken certain words against the most blessed sacrament
of the altar, the body of Christ. Fie for shame! Thou art an
unlearned person, and a woman. Wilt thou meddle with such high
matters, which all the doctors of the world cannot define? Wilt
thou talk of so high mysteries? Keep thy work, and meddle with
that thou hast to do. It is no woman's matter, at cards and tow to
be spoken of. And if it be as I am informed, thou art worthy to be
burned."

     "My Lord," said she, "I trust your Lordship will hear me
speak." "Yea, marry," quoth he; "therefore I sent for thee."

     Woman.--"I am a poor woman, and do live by my hands, getting
a penny truly; and of that I get, I give part to the poor."

     Bishop.--"That is well done. Art thou not a man's wife?" And
here the bishop entered into talk of her husband. To whom she
answered again, declaring that she had a husband and children; and
had them not. So long as she was at liberty, she refused neither
husband nor children: "But now, standing here as I do," said she,
"in the cause of Christ and his truth, where I must either forsake
Christ or my husband, I am contented to stick only to Christ my
heavenly spouse, and renounce the other."

     And here she, making mention of the words of Christ, "He that
leaveth not father or mother, sister or brother, husband," &c.,
the bishop inferred, that Christ spake that of the holy martyrs,
which died because they would not do sacrifice to the false gods.

     Woman.--"Surely, sir, and I will rather die than I will do
any worship to that foul idol, which with your mass you make a
god."

     Bishop.--"Yea, you callet, will you say that the sacrament of
the altar is a foul idol?"

     "Yea truly," quoth she, "there was never such an idol as your
sacrament is made of your priests, and commanded to be worshipped
of all men, with many fond fantasies; whereas Christ did command
it to be eaten and drunken in remembrance of his most blessed
passion for our redemption."

     Bishop.--"See this prattling woman. Dost thou not hear, that
Christ did say over the bread, This is my body, and over the cup,
This is my blood?"

     Woman.--"Yes, forsooth, he said so; but he meant that it is
his body and blood, not carnally, but sacramentally."

     Bishop.--"Lo, she hath heard prattling among these new
preachers, or heard some peevish book. Alas, poor woman! thou art
deceived."

     Woman.--"No, my Lord, that I have learned was of godly
preachers, and of godly books which I have heard read. And if you
will give me leave, I will declare a reason, why I will not
worship the sacrament."

     Bishop.--"Marry, say on, I am sure it will be goodly gear."

     Woman.--"Truly such gear, as I will lose this poor life of
mine for."

     Bishop.--"Then you will be a martyr, good wife."

     Woman.--"Indeed, if the denying to worship that bready god be
my martyrdom, I will suffer it with all my heart."

     Bishop.--"Say thy mind."

     "You must bear with me, a poor woman," quoth she.

     "So I will," quoth he.

     Woman.-- "I will demand of you, whether you can deny your
creed, which doth say, that Christ perpetually doth sit at the
right hand of his Father, both body and soul, until he come again;
or whether he be there in heaven our advocate, and do make prayer
for us unto God his Father? If it be so, he is not here in the
earth, in a piece of bread. If he be not here, and if he do not
dwell in temples made with hands, but in heaven, what, shall we
seek him here? If he did offer his body once for all, why make you
a new offering? If with once offering he made all perfect, why do
you, with a false offering, make all unperfect? If he be to be
worshipped in spirit and truth, why do you worship a piece of
bread? If he be eaten and drunken in faith and truth; if his flesh
be not profitable to be among us, why do you say, you make his
body and flesh, and say it is profitable for body and soul? Alas!
I am a poor woman, but rather than I would do as you do, I would
live no longer. I have said, sir."

     Bishop.--"I promise you, you are a jolly protestant! I pray
you, in what schools have you been brought up?"

     Woman.--"I have upon the Sundays visited the sermons; and
there have I learned such things as are so fixed in my breast,
that death shall not separate them."

     Bishop.--"O foolish woman! who will waste his breath upon
thee, or such as thou art? But how chanceth it that thou wentest
away from thy husband? If thou wert an honest woman, thou wouldest
not have left thy husband and children, and run about the country
like a fugitive."

     Woman.--"Sir, I laboured for my living; and, as my Master
Christ counselleth me, when I was persecuted in one city, I fled
into another."

     Bishop.--"Who persecuted thee?"

     Woman.--"My husband and my children. For when I would have
them to leave idolatry, and to worship God in heaven, he would not
hear me; but he with his children rebuked me, and troubled me. I
fled not for whoredom, nor for theft; but because I would be no
partaker with him and his of that foul idol the mass. And
wheresoever I was, as oft as I could, upon Sundays and holy days,
I made excuses not to go to the popish church."

     Bishop.--"Belike then you are a good housewife, to fly from
your husband, and also from the church."

     Woman.--"My housewifery is but small; but God give me grace
to go to the true church."

     Bishop.--"The true church! what dost thou mean?"

     Woman.--"Not your popish church, full of idols and
abominations, but where two or three are gathered together in the
name of God, to that church will I go, as long as I live."

     Bishop.--"Belike then you have a church of your own. Well,
let this mad woman be put down to prison, until we send for her
husband."

     Woman.--"No, I have but one husband, which is here already in
this city and in prison with me, from whom I will never depart."
And so their communication for that day brake off.

     Blackstone and others persuaded the bishop that she was a
mazed creature, and not in her perfect wit (which is no new thing,
for the wisdom of God to appear foolishness to carnal men of this
world); and therefore they consulted together, that she should
have liberty, and go at large. So the keeper of the bishop's
prison had her home to his house, where she fell to spinning and
carding, and did all other work as a servant in the said keeper's
house, and went about the city, when and whither she would, and
divers had delight to talk with her. And ever she continued
talking of the sacrament of the altar, which of all things they
could least abide. Then was her husband sent for, but she refused
to go home with him, with the blemish of the cause and religion,
in defence whereof she there stood before the bishop and the
priests.

     Then divers of the priests had her in handling, persuading
her to leave her wicked opinion about the sacrament of the altar,
the natural body and blood of our Saviour Christ. But she made
them answer, that it was nothing but very bread and wine, and that
they might be ashamed to say, that a piece of bread should be
turned by a man into the natural body of Christ, which bread doth
waste, and mice oftentimes do eat it, and it doth mould, and is
burned: "And," said she, "God's own body will not be so handled,
nor kept in prison, or boxes. Let it be your god, it shall not be
mine; for my Saviour sitteth on the right hand of God, and doth
pray for me. And to make that sacramental or significative bread
instituted for a remembrance, the very body of Christ, and to
worship it, it is very foolishness and devilish deceit."

     "Now truly," said they, "the devil hath deceived thee."

     "No," said she, "I trust the living God hath opened mine
eyes, and caused me to understand the right use of the blessed
sacrament, which the true church doth use, but the false church
doth abuse."

     Then stept forth an old friar, and asked her what she said of
the holy pope.

     "I," said she, "say, that he is antichrist and the devil."
Then they all laughed. "Nay," said she, "you have more need to
weep than to laugh, and to be sorry that ever you were born, to be
the chaplains of that whore of Babylon: I defy him and all his
falsehood. And get you away from me: you do but trouble my
conscience. You would have me follow your doings: I will first
lose my life. I pray you depart."

     "Why, thou foolish woman," said they, "we come to thee for
thy profit and soul's health."

     "O Lord God," said she, "what profit riseth by you that teach
nothing but lies for truth? How save you souls, when you preach
nothing but damnable lies, and destroy souls?"

     "How provest thou that?" said they.

     "Do you not damn souls," said she, "when you teach the people
to worship idols, stocks and stones, the works of men's hands? and
to worship a false god of your own making, of a piece of bread?
and teach that the pope is God's vicar, and hath power to forgive
sins? and that there is a purgatory, when God's Son hath by his
passion purged all? and say, you make God, and sacrifice him, when
Christ's body was a sacrifice once for all? Do you not teach the
people to number their sins in your ears, and say, they be damned
if they confess not all; when God's word saith, Who can number his
sins? Do you not promise them trentals and diriges, and masses for
souls, and sell your prayers for money, and make them buy pardons,
and trust to such foolish inventions of your own imaginations? Do
you not altogether against God? Do ye not teach us to pray upon
beads, and to pray unto saints, and say they can pray for us? Do
you not make holy water and holy bread to fray devils? Do you not
a thousand more abominations? and yet you say, you come for my
profit and to save my soul! No, no; one hath saved me. Farewell
you with your salvation!"

     Much other talk there was between her and them, which here
were too tedious to be expressed.

     In the mean time, during this her month's liberty granted to
her by the bishop, which we spake of before, it happened that she,
entering into St. Peter's church, beheld there a cunning Dutchman,
how he made new noses to certain fine images which were disfigured
in King Edward's time: "What a mad-man art thou," said she, "to
make them new noses, which within a few days shall all lose their
heads!" The Dutchman accused her, and laid it hard to her charge.
And she said unto him, "Thou art accursed, and so are thy images."
He called her "whore." "Nay," said she, "thy images are whores,
and thou art a whore-hunter; for doth not God say, You go a
whoring after strange gods, figures of your own making? And thou
art one of them." Then was she sent for, and clapped fast; and
from that time she had no more liberty.

     During the time of her imprisonment, divers resorted to her
to visit her, some sent of the bishop, some of their own voluntary
will; amongst whom was one Daniel, a great doer and preacher
sometime of the gospel, in the days of King Edward, in those parts
of Cornwall and Devonshire: whom after that she perceived by his
own confession to have revolted from that which he preached
before, through the grievous imprisonments, as he said, and fear
of persecution, which he had partly sustained by the cruel
justices in those parts, earnestly she exhorted him to repent with
Peter, and to be more constant in his profession.

     Moreover, there resorted to her a certain worthy gentlewoman,
the wife of one Walter Ralegh, a woman of noble wit, and of a good
and godly opinion; who coming to the prison, and talking with her,
she said her creed to the gentlewoman; and when she came to the
article, "He ascended," there she stayed, and bade the gentlewoman
to seek his blessed body in heaven, and not in earth; and told her
plainly that God dwelleth not in temples made with hands; and that
sacrament to be nothing else but a remembrance of his blessed
passion; "and yet," said she, "as they now use it, it is but an
idol, and far wide from any remembrance of Christ's body; which,"
said she, "will not long continue; and so take it, good mistress."
So that as soon as she came home to her husband, she declared to
him, that in her life she never heard a woman (of such simplicity
to see to) talk so godly, so perfectly, so sincerely, and so
earnestly; insomuch, that if God were not with her, she could not
speak such things, "to the which I am not able to answer her,"
said she, "who can read, and she cannot."

     Also there came to her one William Kede, and John his
brother, not only brethren in the flesh, but also in the truth,
and men in that country of great credit, whose father, R. Kede,
all his life suffered nothing but trouble for the gospel. These
two good and faithful brethren were present with her, both in the
hall, and also at the prison, and (as they reported) they never
heard the like woman, of so godly talk, so faithful or so
constant; and such godly exhortations as she gave them.

     Thus this good matron, the very servant and handmaid of
Christ, was by many ways tried, both by hard imprisonment,
threatenings, taunts, and scorns; called an Anabaptist, a mad
woman, a drunkard, a whore, a runagate. She was proved by liberty
to go whither she would; she was tried by flattery, with many fair
promises; she was tried with her husband, her goods and children;
but nothing could prevail, her heart was fixed; she had cast her
anchor, utterly contemning this wicked world; a rare ensample of
constancy to all professors of Christ's gospel.

     In the bill of my information, it is so reported to me, that
albeit she was of such simplicity, and without learning, yet you
could declare no place of Scripture, but she would tell you the
chapter; yea, she would recite you the names of all the books of
the Bible. For which cause one Gregory Basset, a rank papist, said
she was out of her wit, and talked of the Scripture, as a dog
rangeth far off from his master when he walketh in the fields, or
as a stolen sheep out of his master's hands, she wist not whereat,
as all heretics do; with many other such taunts, which she utterly
defied. Whereby as Almighty God is highly to be praised, working
so mightily in such a weak vessel, so men of stronger and stouter
nature have also to take example how to stand in like case, when
as we see this poor woman, how manfully she went through with such
constancy and patience.

     At the last, when they perceived her to be past remedy, and
had consumed all their threatenings, that neither by prisonment
nor liberty, by menaces nor flattery, they could bring her to sing
any other song, nor win her to their vanities and superstitious
doings, then they cried out, "An Anabaptist, an Anabaptist! "Then,
at a day, they brought her from the bishop's prison to the
Guildhall; and after that delivered her to the temporal power,
according to their custom, where she was by the gentlemen of the
country exhorted yet to call for grace, and to leave her fond
opinions: "and go home to thy husband," said they; "thou art an
unlearned woman; thou art not able to answer to such high
matters." "I am not," said she, "yet with my death I am content to
be a witness of Christ's death: and I pray you make no longer
delay with me. My heart is fixed; I will never otherwise say, nor
turn to their superstitious doings."

     Then the bishop said, the devil did lead her.

     "No, my Lord," said she, "it is the Spirit of God which
leadeth me, and which called me in my bed, and at midnight opened
his truth to me." Then was there a great shout and laughing among
the priests and others.

     During the time that this good poor woman was thus under
these priests' hands, amongst many other baitings and sore
conflicts which she sustained by them, here is moreover not to be
forgotten, how that Master Blackstone aforesaid, being the
treasurer of the church, had a concubine, which sundry times
resorted to him with other of his gossips; so that always when
they came, this said good woman was called forth to his house,
there to make his minion with the rest of the company some mirth,
he examining her with such mocking and grinning, deriding the
truth, that it would have vexed any Christian heart to have seen
it. Then when he had long used his foolishness in this sort, and
had sported himself enough in deriding this Christian martyr, in
the end he sent her to prison again, and there kept her very
miserably, saving that sometimes he would send for her, when his
aforesaid guest came to him, to use with her his accustomed folly
aforesaid. But in fine, these vile wretches, (after many combats
and scoffing persuasions,) when they had played the part of the
cat with the mouse, at length, condemned her, and delivered her
over to the secular power.

     Then the indictment being given and read, which was, that she
should go to the place whence she came, and from thence be led to
the place of execution, then and there to be burned with flames
till she should be consumed; she lifted up her voice, and thanked
God, saying, "I thank thee, my Lord, my God; this day have I found
that which I have long sought." But such outcries as there were
again, and such mockings, were never seen upon a poor silly woman;
all which she most patiently took. And yet this favour they
pretended after her judgment, that her life should be spared, if
she would turn and recant. "Nay, that I will not," said she: "God
forbid that I should lose the life eternal, for this carnal and
short life. I will never turn from my heavenly Husband to my
earthly husband; from the fellowship of angels, to mortal
children. And if my husband and children be faithful, then am I
theirs. God is my Father, God is my Mother; God is my Sister, my
Brother, my Kinsman; God is my Friend most faithful."

     Then was she delivered to the sheriff, and innumerable people
beholding her, she was led by the officers to the place of
execution, without the walls of Exeter, called Southernhay, where
again these superstitious priests assaulted her; and she prayed
them to have no more talk with her, but cried still, "God be
merciful to me a sinner, God be merciful to me a sinner!" And so,
while they were tying her to the stake, thus still she cried, and
would give no answer to them, but with much patience took her
cruel death, and was with the flames and fire consumed. And so
ended this mortal life, as constant a woman in the faith of
Christ, as ever was upon the earth. She was as simple a woman to
see to, as any man might behold; of a very little and short
stature, somewhat thick, about fifty-four years of age. She had a
cheerful countenance, so lively, as though she had been prepared
for that day of her marriage to meet the Lamb; most patient of her
words and answers; sober in apparel, meat and drink, and would
never be idle; a great comfort to as many as would talk with her;
good to the poor; and in her trouble, money, she said, she would
take none; "for," she said, "I am going to a city, where money
beareth no mastery; while I am here God hath promised to feed me."
Thus was her mortal life ended: for whose constancy God be
everlastingly praised, Amen.

     Touching the name of this woman, (as I have now learned,) she
was the wife of one called Prest, dwelling in the diocese of
Exeter, not far from Launceston.



388. RICHARD SHARP, THOMAS BENION, AND THOMAS HALE

Illustration: Thomas Hale arrested at night

     In writing of the blessed saints which suffered in the bloody
days of Queen Mary, I had almost over-passed the names and story
of three godly martyrs, which with their blood gave testimony
likewise to the gospel of Christ, being condemned and burnt in the
town of Bristol. The names of whom were these: Richard Sharp,
Thomas Benion, and Thomas Hale.

     First, Richard Sharp, weaver, of Bristol, was brought the
ninth day of March, anno 1556, before Master Dalby, chancellor of
the town or city of Bristol; and after examination, concerning the
sacrament of the altar, was persuaded by the said Dalby and others
to recant; and the twenty-ninth of the same month was enjoined to
make his recantation before the parishioners in his parish church.
Which when he had done, he felt in his conscience such a
tormenting hell, that he was not able quietly to work in his
occupation, but decayed and changed both in colour and liking of
his body; who shortly after, upon Sunday, came into his parish
church, called Temple, and after high mass, came to the choir-
door, and said with a loud voice, "Neighbours! bear me record that
yonder idol," and pointed to the altar, "is the greatest and most
abominable that ever was; and I am sorry that ever I denied my
Lord God." Then the constables were commanded to apprehend him;
but none stepped forth, but suffered him to go out of the church.
After, by night, he was apprehended and carried to Newgate; and
shortly after he was brought before the lord chancellor, denying
the sacrament of the altar to be the body and blood of Christ; and
said, it was an idol; and therefore was condemned to be burnt, by
the said Dalby. He was burnt the seventh of May, 1557; and died
godly, patiently, and constantly, confessing the articles of our
faith.

     The Thursday in the night before Easter, anno 1557, came one
Master David Herris, alderman, and John Stone, to the house of one
Thomas Hale, a shoemaker of Bristol, and caused him to rise out of
his bed, and brought him forth of his door. To whom the said
Thomas Hale said, "You have sought my blood these two years, and
now much good do you with it:" who, being committed to the
watchmen, was carried to Newgate the twenty-fourth of April, the
year aforesaid, was brought before Master Dalby the chancellor,
committed by him to prison, and after by him condemned to be
burnt, for saying the sacrament of the altar to be an idol. He was
burned the seventh of May with the foresaid Richard Sharp, and
godly, patiently, and constantly embraced the fire with his arms.

     Richard Sharp and Thomas Hale were burnt both together in one
fire, and bound back to back.

     Thomas Benion, a weaver, at the commandment of the
commissioners, was brought by a constable, the thirteenth day of
August, anno 1557, before Master Dalby, chancellor of Bristol, who
committed him to prison for saying there was nothing but bread in
the sacrament, as they used it. Wherefore, the twentieth day of
the said August, he was condemned to be burnt by the said Dalby,
for denying five of their sacraments, and affirming two, that is,
the sacrament of the body and blood of Christ, and the sacrament
of baptism. He was burnt the twenty-seventh of the said month and
year, and died godly, constantly, and patiently, with confessing
the articles of our Christian faith.



389. THE LAST MARTYRS

The martyrdom of five constant Christians, which suffered the last
of all others in the time of Queen Mary.

     The last that suffered in Queen Mary's time, were five at
Canterbury, burnt about six days before the death of Queen Mary,
whose names follow hereunder written: John Corneford, of Wrotham;
Christopher Brown, of Maidstone; John Herst, of Ashford; Alice
Snoth; and Katharine Knight, otherwise called Katharine Tynley, an
aged woman.

     These five, (to close up the final rage of Queen Mary's
persecution,) for the testimony of that word, for which so many
had died before, gave up their lives meekly and patiently,
suffering the violent malice of the papists: which papists,
although they then might have either well spared them, or else
deferred their death, knowing of the sickness of Queen Mary; yet
such was the implacable despite of that generation, that some
there be that say, the archdeacon of Canterbury the same time
being at London, and understanding the danger of the queen,
incontinently made all post-haste home to despatch these, whom,
before then, he had in his cruel custody.

     The matter why they were judged to the fire, was this:--

     "For believing the body not to be in the sacrament of the
altar, unless it be received; saying moreover, that we receive
another thing also besides Christ's body, which we see, and is a
temporal thing, according to St. Paul, The things that be seen, be
temporal, &c.

     "Item, For confessing that an evil man doth not receive
Christ's body, Because no man hath the Son, except it be given him
of the Father.

     "Item, That it is idolatry to creep to the cross; and St.
John forbidding it, saith, Beware of images.

     "Item, For confessing that we should not pray to our Lady,
and other saints, because they be not omnipotent."

     For these and other such articles of Christian doctrine, were
these five committed to the fire. Against whom when the sentence
should be read, and they excommunicate, after the manner of the
papists, one of them, John Corneford by name, stirred with a
vehement spirit of the zeal of God, proceeding in a more true
excommunication against the papists, in the name of them all,
pronounced sentence against them, in these words as follow:

     "In the name of our Lord Jesus Christ, the Son of the most
mighty God, and by the power of his Holy Spirit, and the authority
of his holy catholic and apostolic church, we do here give into
the hands of Satan to be destroyed, the bodies of all those
blasphemers and heretics, that do maintain any error against his
most holy word, or do condemn his most holy truth for heresy, to
the maintenance of any false church or feigned religion; so that
by this thy just judgment, O most mighty God, against thy
adversaries, thy true religion may be known to thy great glory and
our comfort, and to the edifying of all our nation. Good Lord, so
be it. Amen."

     This sentence of excommunication, being the same time openly
pronounced and registered, proceeding so, as it seemeth, from an
inward faith and hearty zeal to God's truth and religion, took
such effect against the enemy, that within six days after Queen
Mary died, and the tyranny of all English papists with her.
Albeit, notwithstanding the sickness and death of that queen,
whereof they were not ignorant; yet the archdeacon, with others of
Canterbury, thought to despatch the martyrdom of these men before.
In the which fact, the tyranny of this archdeacon seemeth to
exceed the cruelty of Bonner; who, notwithstanding he had certain
the same time under his custody, yet he was not so importune in
haling them to the fire, as appeareth by father Living and his
wife, and divers others, who, being the same time under the
custody and danger of Bonner, were delivered by the death of Queen
Mary, and remain yet some of them alive.

     These godly martyrs, in their prayers which they made before
their martyrdom, desired God that their blood might be the last
that should be shed, and so it was.

     This Katharine Tynley was the mother of one Robert Tynley,
now dwelling in Maidstone, which Robert was in trouble all Queen
Mary's time; to whom his mother, coming to visit him, asked him
how he took this place of Scripture which she had seen, not by
reading of the Scripture, (for she had yet in manner no taste of
religion,) but had found it by chance in a book of prayers: I will
pour out my Spirit upon all flesh, and your sons and your
daughters shall prophesy; your old men shall dream dreams, and
your young men shall see visions. And also upon the servants, and
upon the maids, in those days, will I pour my Spirit, &c.: which
place after that he had expounded to her, she began to take hold
on the gospel, growing more and more in zeal and love thereof; and
so continued unto her martyrdom.

     Among such young women as were burnt at Canterbury, it is
recorded of a certain maid, and supposed to be this Alice Snoth
here in this story mentioned, or else to be Agnes Snoth above
storied, (for they were both burnt,) that when she was brought to
be executed, she being at the stake, called for her godfather and
godmothers. The justice, hearing her, sent for them, but they
durst not come. Notwithstanding the justices willed the messenger
to go again, and to show them that they should incur no danger
thereof.

     Then they, hearing that, came to know the matter of their
sending for. When the maid saw them, she asked them what they had
promised for her; and so she immediately rehearsed her faith, and
the commandments of God; and required of them, if there were any
more that they had promised in her behalf, and they said, No.

     "Then," said she, "I die a Christian woman, bear witness of
me." And so cruelly in fire was she consumed, and gave joyfully
her life up for the testimony of Christ's gospel, to the terror of
the wicked, and comfort of the godly; and also to the stopping of
the slanderous mouths of such as falsely do quarrel against the
faithful martyrs, for going from that religion wherein by their
godfathers and godmothers they were first baptized.



390. JOHN HUNT AND RICHARD WHITE

The story and condemnation of John Hunt and Richard White, ready
to be burnt, but who, by the death of Queen Mary, escaped the
fire.

     Besides these martyrs above named, divers there were in
divers other places of the realm imprisoned, whereof some were but
newly taken and not yet examined; some begun to be examined, but
were not yet condemned; certain were both examined and condemned,
but for lack of writ they escaped.

     Others there were also, both condemned, and the writ also was
brought down for their burning, and yet by the death of the
chancellor, the bishop, and of Queen Mary happening together about
one time, they most happily and marvellously were preserved, and
lived many years after; in the number of whom was one John Hunt
and Richard White, imprisoned at Salisbury: touching which history
something here is to be showed.

     First, these two good men and faithful servants of the Lord
above named, to wit, John Hunt and Richard White, had remained
long time in prison at Salisbury, and other places thereabout, the
space of two years and more. During which time, oft-times they
were called to examination, and manifold ways were impugned by the
bishops and the priests. All whose examinations, as I thought not
much needful here to prosecute or to search out, for the length of
the volume; so neither again did I think it good to leave no
memory at all of the same, but some part to express, namely, of
the examination of Richard White, before the bishop of Salisbury,
the bishop of Gloucester, with the chancellor and other priests,
not unworthy, perchance, to be rehearsed.

     The bishop of Salisbury at that time was Dr. Capon. The
bishop of Gloucester was Dr. Brooks. These, with Dr. Geffery, the
chancellor of Salisbury, and a great number of priests sitting in
judgment, Richard White was brought before them; with whom first
the bishop of Gloucester, who had the examination of him,
beginneth thus.

     Bishop Brooks.--"Is this the prisoner?"

     The Chancellor.--"Yea, my Lord."

     Brooks.--"Friend, wherefore comest thou hither?"

     White.--"My Lord, I trust to know the cause: for the law
saith, In the mouth of two or three witnesses, things must stand."

     Dr. Capon.--"Did not I examine thee of thy faith, when thou
tamest hither?"

     White.--"No, my Lord, you did not examine me, but commanded
me to the Lollards' Tower, and that no man should speak with me.
And now I do require mine accuser."

     Then the registrar said, "The mayor of Marlborough did
apprehend you for words that you spake there; and, for that, I
commanded you to be conveyed hither to prison."

     White.--"You had the examination of me in Marlborough. Say
what I have said; and I will answer you."

     Geffery.--"Thou shalt confess thy faith ere thou depart; and
therefore say thy mind freely, and be not ashamed so to do."

     White.--"I am not ashamed of the gospel of Christ, because it
is the power of God to salvation unto all that believe: and St.
Peter saith, If any man do ask thee a reason of the hope that is
in thee, make him a direct answer, and that with meekness. Who
shall have the examination of me?"

     Chancellor.--"My Lord of Gloucester shall have the
examination of thee."

     White.--"My Lord, will you take the pains to wet your coat in
my blood? Be not guilty thereof; I warn you beforehand!"

     Brooks.--"I will do nothing contrary to our law."

     White.--"My Lord, what is it that you do request at my
hands?"

     Brooks.--"I will appose thee upon certain articles, and
principally upon the sacrament of the altar: How dost thou believe
of the blessed sacrament of the altar? Believest thou not the
real, carnal, and corporal presence of Christ in the same, even
the very same Christ that was born of the Virgin Mary, that was
hanged on the cross, and that suffered for our sins?" And at these
words they all put off their caps, and bowed their bodies.

     White.--"My Lord, what is a sacrament?"

     Brooks.--"It is the thing itself the which it representeth."

     White.--"My Lord, that cannot be; for he that representeth a
prince, cannot be the prince himself."

     Brooks.--"How many sacraments findest thou in the Scriptures,
called by the name of sacraments?"

     White.--"I find two sacraments in the Scriptures, but not
called by the names of sacraments. But I think St. Augustine gave
them the first name of sacraments."

     Brooks.--"Then thou findest not that word sacrament in the
Scriptures?"

     White.--"No, my Lord."

     Brooks.--"Did not Christ say, This is my body? and are not
his words true?"

     White.--"I am sure the words are true; but you play by me, as
the devil did by Christ, for he said, If thou be, &c., for it is
written, &c. But the words that followed after he clean left out,
which are these: Thou shalt walk upon the lion and asp, &c. These
words the devil left out, because they were spoken against
himself; and even so do you recite the Scriptures."

     Brooks.--"Declare thy faith upon the sacrament."

     White.--"Christ and his sacraments are like, because of the
natures; for in Christ are two natures, a divine and a human
nature: so likewise in the sacraments of Christ's body and blood
there be two natures, the which I divide into two parts, that is,
external and internal. The external part is the element of bread
and wine, according to the saying of St. Augustine: the internal
part is the invisible grace, which by the same is represented. So
is there an external receiving of the same sacrament, and an
internal. The external is with the hand, the eye, the mouth, and
the ear: the internal is by the Holy Ghost in the heart, which
worketh in me faith. Whereby I apprehend all the merits of Christ,
applying the same wholly unto my salvation. If this be truth,
believe it; and if it be not, reprove it."

     Dr. Hoskins.--"This is OEcolampadius's doctrine, and Hooper
taught it the people."

     Brooks.--"Dost thou not believe, that after the words of
consecration there is the natural presence of Christ's body?"

     White.--" My Lord, I will answer you, if you will answer me
to one question. Is not this article of our belief true: 'He
sitteth at the right hand of God the Father Almighty?' If he be
come from thence to judgment, say so."

     Brooks.--"No: but if thou wilt believe the Scriptures, I will
prove to thee that Christ was both in heaven and in earth at one
time."

     White.--"As he is God, he is in all places; but as for his
manhood, he is but in one place."

     Brooks.--"St. Paul saith, Last of all he was seen of me, &c.
Here St. Paul saith he saw Christ; and St. Paul was not in
heaven."

     White.--"St. Paul's chief purpose was by this place to prove
the resurrection. But how do you prove that Christ, when he
appeared to St. Paul, was not still in heaven; like as he was seen
of Stephen sitting at the right hand of God? St. Augustine saith,
the Head that was in heaven did cry for the body and members which
were on the earth, and said, Saul, Saul, why persecutest thou me?
And was not Paul taken up into the third heaven, where he might
see Christ? as he witnesseth in 1 Cor. xv. For there he doth but
only say he saw Christ, but concerning the place he speaketh
nothing. Wherefore this place of Scripture proveth not that Christ
was both in heaven and earth at one time."

     Brooks.--"I told you before, he would not believe. Here be
three opinions, the Lutherans, the OEcolampadians, and we the
catholics. If you the OEcolampadians have the truth, then the
Lutherans, and we the catholics, be out of the way. If the
Lutherans have the truth, then you the OEcolampadians, and we the
catholics, be out of the way. But if we the catholics have the
truth, as we have indeed, then the Lutherans, and you the
OEcolampadians, are out of the way; as you are indeed, for the
Lutherans do call you heretics."

     White.--"My Lord, ye have troubled me greatly with the
Scriptures."

     Brooks.--"Did I not tell you it was not possible to remove
him from his error? Away with him to the Lollards' Tower, and
despatch him as soon as ye can?"

     "This was the effect of my first examination. More
examinations I had after this, which I have no time now to write
ont."

     Amongst many other examinations of the foresaid Richard
White, at divers and sundry times sustained, it happened one time,
that Dr. Blackstone, chancellor of Exeter, sat upon him with
divers other, who, alleging certain doctors (as Chrysostom,
Cyprian, Tertullian) against the said Richard, and being reproved
by him for his false patching of the doctors, fell in such a
quaking and shaking, (his conscience belike remorsing him,) that
he was fain, stooping down, to lay both his hands upon his knees
to stay his body from trembling.

     Then the said John Hunt and Richard White, after many
examinations and long captivity, at length were called for, and
brought before Dr. Geffery, the bishop's chancellor, there to be
condemned; and so they were. The high sheriff at that present was
one named Sir Anthony Hungerford, who being then at the sessions,
was there charged with these two condemned persons, with other
malefactors there condemned likewise the same time, to see the
execution of death ministered unto them.

     In the mean time Master Clifford of Boscombe in Wiltshire,
son-in-law to the said Sir Anthony Hungerford the sheriff, cometh
to his father, exhorting him and counselling him earnestly in no
case to meddle with the death of these two innocent persons; and
if the chancellor and priests would needs be instant upon him, yet
he should first require the writ to be sent down de comburendo,
for his discharge.

     Sir Anthony Hungerford hearing this, and understanding
Justice Brown to be in the town the same time, went to him to ask
his advice and counsel in the matter; who told him that without
the writ sent down from the superior powers, he could not be
discharged; and if the writ were sent, then he must by the law do
his charge.

     The sheriff, understanding by Justice Brown how far he might
go by the law, and having at that time no writ for his warrant,
let them alone, and the next day after, taking his horse,
departed.

     The chancellor all this while marvelling what the sheriff
meant, and yet disdaining to go unto him, but looking rather the
other should have come first to him, at last hearing that he was
ridden away, taketh his horse and rideth after him; who, at length
overtaking the said sheriff, declared unto him how he had
committed certain condemned prisoners to his hand, whose duty had
been to see execution done: the matter he said was great, and
therefore willed him to look well unto it, how he would answer the
matter. And thus began he fiercely to lay to his charge.

     Wherein note, gentle reader! by the way, the close and covert
hypocrisy of the papists in their dealings; who, in the form and
style of their own sentence condemnatory, pretend a petition unto
the secular power, "that the rigour of the law may be mitigated,
and their life may be spared." And how standeth this now with
their own doings and dealings, when this chancellor (as ye see) is
not only contented to give sentence against them, but also hunteth
after the officer, not suffering him to spare them, although he
would? What dissimulation is this of men, going and doing contrary
to their own words and profession! But let us return to our matter
again.

     Dr. Geffery the chancellor, thus sent away from the sheriff,
went home, and there fell sick upon the same; for anger belike, as
they signified unto me, which were the parties themselves, both
godly and grave persons, who were then condemned, the one of them,
which is Richard White, being yet alive.

     The sheriff hearing the chancellor's words, and seeing him so
urgent upon him, told him again that he was no babe, which now was
to be taught of him. If he had any writ to warrant and discharge
him in burning those men, then he knew what he had to do. "Why,"
saith the chancellor, "did I not give you a writ, with my hand,
and eight more of the close, set unto the same?" "Well," quoth the
sheriff, "that is no sufficient discharge for me; and therefore,
as I told you, if ye have a sufficient writ and warrant from the
superior powers, I know then what I have to do in my office:
otherwise, if you have no other writ but that, I tell you, I will
neither burn them for you, nor any of you all," &c.

     Where note again, good reader! how by this it may be thought
and supposed, that the other poor saints and martyrs of God, such
as had been burnt at Salisbury before, were burnt belike without
any authorized or sufficient writ from the superiors, but only
upon the information of the chancellor and of the close, through
the uncircumspect negligence of the sheriffs, which should have
looked more substantially upon the matter. But this I leave and
refer unto the magistrates. Let us return to the story again.

     The under-sheriff to this Sir Anthony Hungerford above named,
was one Master Michel, likewise a right and a perfect godly man.
So that not long after this came down the writ to burn the above-
named Richard White and John Hunt: but the under-sheriff,
receiving the said writ, said, "I will not be guilty," quoth he,
"of these men's blood;" and immediately burnt the writing, and
departed his way. Within four days after the chancellor died;
concerning whose death this cometh by the way to be noted, that
these two foresaid, John Hunt and Richard White, being the same
time in a low and dark dungeon, being Saturday, toward evening
(according to their accustomed manner) fell to evening prayer;
who, kneeling there together, as they should begin their prayer,
suddenly fell both to such a strange weeping, and tenderness of
heart, (but how, they could not tell,) that they could not pray
one word, but so continued a great space, bursting out in tears.
After that night was past, and the morning come, the first word
they heard was, that the chancellor their great enemy was dead;
the time of whose death they found to be the same hour when as
they fell in such a sudden weeping. The Lord in all his works be
praised, Amen. Thus much concerning the death of that wicked
chancellor.

     This Richard White and the said John Hunt, after the death of
the chancellor, the bishop also being dead a little before,
continued still in prison till the happy coming in of Queen
Elizabeth; and so were at liberty.



391. WILL FETTY, A YOUNG LAD OF EIGHT YEARS OLD, SCOURGED TO DEATH
IN BISHOP BONNER'S HOUSE IN LONDON.
Illustration: Cluney carrying Will Fetty
 IF bloody torments and cruel death of a poor innocent, suffering
for no cause of his own, but in the truth of Christ and his
religion, do make a martyr, no less deserveth the child of one
John Fetty to be reputed in the catalogue of holy martyrs, who in
the house of Bishop Bonner unmercifully was scourged to death, as
by the sequel of this story here following may appear.

     Amongst those that were persecuted and miserably imprisoned
for the profession of Christ's gospel, and yet mercifully
delivered by the providence of God, there was one John Fetty, a
simple and godly poor man, dwelling in the parish of Clerkenwell,
and was by vocation a tailor, of the age of forty-two years or
thereabout, who was accused and complained of unto one Brokenbury,
a priest and parson of the same parish, by his own wife, for that
he would not come unto the church, and be partaker of their
idolatry and superstition; and therefore, through the said
priest's procurement, he was apprehended by Richard Tanner and his
fellow constables there, and one Martin the headborough. Howbeit
immediately upon his apprehension, his wife (by the just judgment
of God) was stricken mad, and distract of her wits; which declared
a marvellous example of the justice of God against such unfaithful
and most unnatural treachery. And although this example, perhaps
for lack of knowledge and instruction in such cases, little moved
the consciences of those simple poor men to surcease their
persecution; yet natural pity towards that ungrateful woman
wrought so in their hearts, that for the preservation and
sustentation of her and her two children, (like otherwise to
perish,) they for that.present let her husband alone, and would
not carry him to prison, but yet suffered him to remain quietly in
his own house; during which time, he, as it were forgetting the
wicked and unkind fact of his wife, did yet so cherish and provide
for her, that within the space of three weeks, (through God's
merciful providence,) she was well amended, and had recovered
again some stay of her wits and senses.

     But such was the power of Satan in the malicious heart of
that wicked woman, that notwithstanding his gentle dealing with
her, yet she, so soon as she had recovered some health, did again
accuse her husband; whereupon he was the second time apprehended,
and carried unto Sir John Mordant, knight, one of the queen's
commissioners, and he, upon examination, sent him by Cluney the
bishop's sumner unto the Lollards' Tower, where he was (even at
the first) put into the painful stocks, and had a dish of water
set by him, with a stone put into it: to what purpose God knoweth,
except it were to show that he should look for little other
sustenance; which is credible enough, if we consider their like
practices upon divers before mentioned in this history, as,
amongst others, upon Richard Smith, who died through their cruel
imprisonment; touching whom, when a godly woman came to Dr. Story,
to have leave that she might bury him, he asked her if he had any
straw or blood in his mouth: but what he meant thereby, I leave to
the judgment of the godly wise.

     After the aforesaid Fetty had thus lain in the prison by the
space of fifteen days, hanging in the stocks, sometimes by the one
leg, and the one arm, sometimes by the other, and otherwhiles by
both, it happened that one of his children, (a boy of the age of
eight or nine years,) came unto the bishop's house, to see if he
could get leave to speak with his father. At his coming thither,
one of the bishop's chaplains met with him, and asked him what he
lacked and whom he would have. The child answered, that he came to
see his father. The chaplain asked again, who was his father. The
boy then told him, and pointing towards Lollards' Tower, showed
him that his father was there in prison. "Why," quoth the priest,
"thy father is a heretic." The child, being of a bold and quick
spirit, and also godly brought up, and instructed by his father in
the knowledge of God, answered and said, "My father is no heretic;
for you have Balaam's mark."

     With that the priest took the child by the hand, and carried
him into the bishop's house, (whether to the bishop or not, I know
not, but like enough he did,) and there, amongst them, they did
most shamefully and without all pity so whip and scourge, being
naked, this tender child, that he was all in a gore-blood; and
then, in jolly brag of their catholic tyranny, they caused Cluney,
having his coat upon his arm, to carry the child in his shirt unto
his father being in prison, the blood running down by his heels.

     At his coming unto his father the child fell down upon his
knees, and asked his blessing. The poor man then beholding his
child, and seeing him so cruelly arrayed, cried out for sorrow,
and said, "Alas, Will! who hath done this to thee?" The boy
answered, that as he was seeking how to come to see his father, a
priest with Balaam's mark took him into the bishop's house, and
there was he so handled. Cluney therewith violently plucked the
child away out of his father's hands, and carried him back again
into the bishop's house, where they kept him three days after. And
at the three days' end, Bonner (minding to make the matter whole,
and somewhat to appease the poor man, for this their horrible
fact) determined to release him; and therefore caused him early in
a morning to be brought out of Lollards' Tower into his bed-
chamber, where he found the bishop basting of himself against a
great fire; and at his first entering into the chamber, Fetty
said, "God be here, and peace." "God be here, and peace!" quoth
Bonner; "that is neither God speed, nor Good morrow." "If ye kick
against this peace," said Fetty, "then this is not the place that
I seek for."

     A chaplain of the bishop's standing by, turned the poor man
about, and thinking to deface him, said in mocking-wise, "What
have we here, a player?" Whilst this Fetty was standing in the
bishop's chamber, he espied hanging about the bishop's bed a great
pair of black beads: whereupon he said, "My Lord, I think the
hangman is not far off; for the halter" (pointing to the beads)
"is here already." At which words the bishop was in a marvellous
rage.

     Then, immediately after, he espied also standing in the said
bishop's chamber in the window, a little crucifix (before which,
belike, Bonner used to kneel in the time of his hypocritical
prayers). Then he asked the bishop what it was; and he answered
that it was Christ. "Was he handled so cruelly as he is here
pictured?" quoth Fetty.

     "Yea, that he was," said the bishop.

     "And even so cruelly will you handle such as come before you.
For you are unto God's people, as Caiaphas was unto Christ."

     The bishop being in a great fury, said, "Thou art a vile
heretic; and I will burn thee, or else I will spend all that I
have, unto my gown." "Nay, my Lord," said Fetty, "ye were better
to give it a poor body, that he may pray for you."

     But yet Bonner, bethinking in himself of the danger that the
child was in by their whipping, and what peril might ensue
thereupon, thought better to discharge him; which thing was
accomplished. Whereupon, after this and such-like talk, the bishop
at last discharged him, willing him to go home, and carry his
child with him; which he so did, and that with a heavy heart, to
see his poor boy in such extreme pain and grief. But within
fourteen days after, the child died, whether through this cruel
scourging, or any other infirmity, I know not; and therefore I
refer the truth thereof unto the Lord, who knoweth all secrets,
and also to the discreet judgment of the wise reader. But
howsoever it was, the Lord yet used their cruel and detestable
fact as a means of his providence for the delivery of this good
poor man and faithful Christian: his name be ever praised there-
for. Amen.



392. THE BISHOPS' CERTIFICATE

     And thus hast thou, gentle reader, through the merciful aid
and supportation of Christ our Lord most favourably assisting us
in the same, the full history and discourse, with the names and
places, of all the godly martyrs who suffered, both in the time of
Queen Mary, and also before, for the true reformation of Christ's
church; which, after the blood of so many saints, the Lord at
length hath given us, to whom there-for be praise for ever, Amen.

     This done, next followeth consequently now to be seen, the
general and ordinary certificatory of the bishops, which they used
to send up to the prince, at their condemning of Christ's innocent
servants to death.

A certificate from the bishop to the prince.

     "Excellentissimis et illustrissimis in Christo principibus,
Philippo et Mariae, Dei gratia regi et reginae Angliae, Franciae,
Neapolis, Hierusalem, et Hibernia, fidei defensoribus, principibus
Hispaniarum et Siciliae, archiducibus Austriae, ducibus Mediolani,
Burgundiae, et Brabantiae, comitibus Haspurgi, Flandriae, et
Tyrolis,       , servus vester humilis et devotus, permissione
divina episcopus N., reverentiam, obedientiam, ac salutem in Eo,
per quem reges regnant et principes dominantur. Quia per acta
inactitata coram nobis in quodam hereticae pravitatis negotio
contra R. P., nostrarum dioecesis et jurisdictionis, nuper, et per
seas confessiones, in haec parte in judicio respective habita,
facta, et emissas, comperimus et invenimus luculenter eundum
fuisse et esse hereticum et hereticae pravitatis scelere innodatum
et involutum, eo praesertim quod contra veram Christi corporis in
eucharistia praesentiam multipliciter et saepe damnata dogmata
tenuisset et defendisset, ac in eodem scelere pertinaciter
stetisset et continuasset, nulla poenitentiae signa in ea parte
aliquo modo ostendendo; ac ob id eundem manifestum, obstinatum et
pertinacem, incorrigibilem et impoenitentem haereticum fuisse et
esse, ac poena haeresis puniendum et seculari potestati tradendum
fore, inter caetera, per nostram sententiam diffinitivam in ea
parte judicialiter in scriptis latam et promulgatam pronunciavimus
et declaravimus; necnon ipsum provido viro M., uni vicecomitum 
vestrae civitatis N., ad hoc una nobiscum et cum majore dictae
vestrae civitatis N. in judicio personaliter presenti, juxta juris
exigentiam reliquimus et tradidimus:-- vestrae igitur Regis
Majestati excellentissimae tenore praesentium significamus,
innotescimus, et certificamus, omnia et singula praemissa sic per
nos fuisse et esse gesta et facta, et veritatem in se omnino
habere et continere: supplicantes nihilominus, et in visceribus
Jesu Christi obsecrantes, ut severitatis ultio et severa executio,
quae ex legibus et more regni vestri in hoc casu fieri at haberi
solet et consuevit, sic mitigetur, ut idem charitative reformetur,
et ejus delicta (quatenus fieri potest) cum omni mansuetudine et
lenitate corrigantur; sic quod rigor non sit valde rigidus, et
quod dementia omnino sit ad salutem, metumque aliis incutiat a
similibus sceleribus abstinendi, potius quam fiduciam praebeat
dicta scelera perpetrandi. In cujus rei testimonium sigillum
nostrum praesentibus apponi fecimus. Datum N. die mensis , anno
Domini secundum computationem ecclesia Anglicans?, etc."

A note or scholium upon this certificate.

     Note, good reader, in this certificate above written, the
crafty and cruel hypocrisy and hypocritical cruelty of these
dissembling prelates. First, by their sentence, they condemn the
poor innocents, and give them to the secular power; then, by their
canon, they themselves prescribe the secular power to burn them;
and yet here, in this certificate before the king and queen, they
put on a visor of clemency, making as though they, from the inward
bowels of their heart, would make intercession for their lives,
when they mean nothing else indeed but their death.

     If the pope, with his popelings, would not the rigour of the
law to be showed, why doth he so charge them in his canon to burn
them? why be the prelates so busy to attach them? so inquisitive
to entrap them? so hasty to condemn them? so insulting and
insolent upon them being condemned, as Bonner was to Tankerfield
and to a jerkin-maker -- bidding one of them now go make pies, the
other to make jerkins, when he had condemned them?

     Contrary, if the pope with his papists do, (as they do
indeed,) and mean nothing else than to make havoc of God's people,
why then would they have the world believe as though they wrought
all with clemency and pity, desiring the superior powers to remit
the rigour and sharpness of their swords? -- when, in very deed,
they themselves thrust them violently upon the sword, for them to
chop off their necks.



393. MARTYRS IN SPAIN AND PORTUGAL.

The cruel handling and burning of Nicholas Burton, Englishman and
merchant, in Spain; also the trouble of John Fronton there.

     Forasmuch as in our former book of Acts and Monuments mention
was made of the martyrdom of Nicholas Burton, I thought here also
not to omit the same; the story being such as is not unworthy to
be known, as well for the profitable example of his singular
constancy, as also for the noting of the extreme dealing and cruel
ravening of those catholic inquisitors of Spain, who, under the
pretended visor of religion, do nothing but seek their own private
gain and commodity, with crafty defrauding and spoiling of other
men's goods, as by the noting of this story may appear.

     The fifth day of the month of November, about the year of our
Lord God 1560, this Nicholas Burton, citizen sometime of London,
and merchant, dwelling in the parish of Little St. Bartholomew,
peaceably and quietly following his traffic in the trade of
merchandise, and being in the city of Cadiz, in the parts of
Andalusia in Spain, there came into his lodging a Judas, or (as
they term them) a familiar of the fathers of the inquisition; who
in asking for the said Nicholas Burton, feigned that he had a
letter to deliver to his own hands; by which means he spake with
him immediately. And having no letter to deliver to him, then the
said promoter or familiar, at the motion of the devil, his master,
whose messenger he was, invented another lie, and said, that he
would take lading for London in such ships as the said Nicholas
Burton had freighted to lade, if he would let any; which was
partly to know where he laded his goods, that they might attach
them, and chiefly to detract the time until the alguazil or
sergeant of the said inquisition might come and apprehend the body
of the said Nicholas Burton; which they did incontinently. Burton
then, well perceiving that they were not able to burden nor charge
him, that he had written, spoken, or done any thing there, in that
country, against the ecclesiastical or temporal laws of the same
realm, boldly asked them what they had to lay to his charge that
they did arrest him, and bade them to declare the cause, and he
would answer them. Notwithstanding they answered nothing, but
commanded him with cruel threatening words to hold his peace, and
not to speak one word to them.

     And so they carried him to the cruel and filthy common prison
of the town of Cadiz, where he remained in irons fourteen days
amongst thieves. All which time he so instructed the poor
prisoners in the word of God, according to the good talent which,
God had given him in that behalf, and also in the Spanish tongue
to utter the same, that in short space he had well reclaimed
sundry of those superstitious and ignorant Spaniards to embrace
the word of God, and to reject their popish traditions. Which
being known unto the officers of the inquisition, they conveyed
him, laden with irons, from thence to a city called Seville, into
a more cruel and straiter prison called Triana, where the said
fathers of the inquisition proceeded against him secretly,
according to their accustomable cruel tyranny, that never after he
could be suffered to write or to speak to any of his nation; so
that to this day it is unknown who was his accuser.

     Afterward, the twentieth day of December, in the foresaid
year, they brought the said Nicholas Burton, with a great number
of other prisoners, for professing the true Christian religion,
into the city of Seville, to a place where the said inquisitors
sat in judgment, which they called the Auto, with a canvass coat,
whereupon in divers parts was painted the huge figure of a devil,
tormenting a soul in a flame of fire, and on his head a coping
tank of the same work. His tongue was forced out of his mouth with
a cloven stick fastened upon it, that he should not utter his
conscience and faith to the people; and so he was set with another
Englishman of Southampton, and divers other men condemned for
religion, as well Frenchmen as Spaniards, upon a scaffold over
against the said inquisition, where their sentences and judgments
were read and pronounced against them. And immediately after the
said sentences given, they were carried from thence to the place
of execution without the city, where they most cruelly burnt him:
for whose constant faith, God be praised.

     This Nicholas Burton, by the way and in the flames of the
fire, made so cheerful a countenance, embracing death with all
patience and gladness, that the tormentors and enemies which stood
by, said that the devil had his soul before he came to the fire;
and therefore they said his senses of feeling were past him.

     It happened that after the arrest of this Nicholas Burton
aforesaid, immediately all the goods and merchandise which he
brought with him into Spain by the way of traffic, were (according
to their common usage) seized and taken into the sequester; among
the which they also rolled up much that appertained to another
English merchant, wherewith he was credited as factor; whereof so
soon as news was brought to the merchant, as well of the
imprisonment of his factor, as of the arrest made upon his goods,
he sent his attorney into Spain, with authority from him, to make
claim to his goods, and to demand them; whose name was John
Fronton, citizen of Bristol.

     When his attorney was landed at Seville, and had showed all
his letters and writings to the Holy House, requiring them that
such goods might be redelivered into his possession, answer was
made him that he must sue by bill, and retain an advocate (but all
was doubtless to delay him); and they forsooth, of courtesy,
assigned him one to frame his supplication for him, and other such
bills of petition as he had to exhibit into their holy court,
demanding for each bill eight rials, albeit they stood him in no
more stead, than if he had put up none at all. And for the space
of three or four months this fellow missed not twice a day,
attending every morning and afternoon at the inquisitor's palace,
suing unto them upon his knees for his despatch, but especially to
the bishop of Tarragona, who was at that very time chief in the
inquisition at Seville, that he, of his absolute authority, would
command restitution to be made thereof; but the booty was so good
and so great, that it was very hard to come by it again.

     At the length, after he had spent four whole months in suits
and requests, and all to no purpose, he received this answer from
them, that he must show better evidence, and bring more sufficient
certificates out of England for proof of his matter, than those
which he had already presented to the court: whereupon the party
forthwith posted to London, and with all speed returned to Seville
again with more ample and large letters testimonial, and
certificates, according to their request, and exhibited them to
the court.

     Notwithstanding the inquisitors still shifted him off,
excusing themselves by lack of leisure, and for that they were
occupied in greater and more weighty affairs; and with such
answers delayed him other four months after.

     At the last, when the party had well-nigh spent all his
money, and therefore sued the more earnestly for his despatch,
they referred the matter wholly to the bishop; of whom, when he
repaired unto him, he made this answer: That for himself, he knew
what he had to do; howbeit he was but one man, and the
determination of the matter appertained unto the other
commissioners as well as unto him: and thus by posting and passing
it from one to another, the party could obtain no end of his suit.
Yet, for his importunity' sake, they were resolved to despatch
him. It was on this sort: one of the inquisitors, called Gasco, a
man very well experienced in these practices, willed the party to
resort unto him after dinner. The fellow, being glad to hear these
news, and supposing that his goods should be restored unto him,
and that he was called in for that purpose, to talk with the other
that was in prison, to confer with him about their accounts, the
rather through a little misunderstanding, hearing the inquisitor
cast out a word, that it should be needful for him to talk with
the prisoner; and being thereupon more than half persuaded, that
at the length they meant good faith, did so, and repaired thither
about the evening. Immediately upon his coming, the gaoler was
forthwith charged with him, to shut him up close in such a certain
prison, where they appointed him. The party, hoping at the first
that he had been called for about some other matter, and seeing
himself contrary to his expectation cast into a dark dungeon,
perceived at the length that the world went with him far otherwise
than he supposed it would have done. But within two or three days
after, he was brought forth into the court, where he began to
demand his goods; and because it was a device that well served
their turn, without any more circumstance they bade him say his
Ave Maria. The party began, and said it after this manner: Ave
Maria, gratiae plena, Dominus tecum, benedicta tu in mulieribus,
et benedictus fructus ventris tui Jesus. Amen.

     The same was written word by word as he spake it; and without
any more talk of claiming his goods, because it was bootless, they
command him to prison again, and enter an action against him as a
heretic, forasmuch as he did not say his Ave Maria after the
Romish fashion, but ended it very suspiciously: for he should have
added moreover, Sancta Maria mater Dei, ora pro nobis
peccatoribus; by abbreviating whereof, it was evident enough (said
they) that he did not allow the mediation of saints.

     Thus they picked a quarrel to detain him in prison a longer
season, and afterwards brought him forth into their stage
disguised after their manner; where sentence was given, that he
should lose all the goods which he sued for, (though they were not
his own,) and besides this, suffer a year's imprisonment.

The martyrdom of another Englishman in Spain.

     At what time this blessed martyr of Christ suffered, which
was the year of our Lord 1560, December the twenty-second, there
suffered also another Englishman, with other thirteen, one of them
being a nun, another a friar, both constant in the Lord, of which
thirteen read before.

John Baker and William Burgate, martyrs in Spain.

     John Baker and William Burgate, both Englishmen in Cadiz, in
the country of Spain, were apprehended, and, in the city of
Seville, burnt the second day of November.

Mark Burges, martyr in Portugal, and William Hoker.

     Mark Burges, an Englishman, master of an English ship, called
the Minion, was burnt in Lisbon, a city in Portugal, anno 1560.

     William Hoker, a young man, about the age of sixteen years,
being an Englishman, was stoned to death of certain young men
there in the city of Seville, for the confession of his faith,
anno 1560.

     But of these and such other acts and matters past in Spain,
because they fell not within the compass of Queen Mary's reign,
but since her time, another place shall serve hereafter, (the Lord
willing,) to entreat more at large of the same, when we come to
the years and reign of the queen that now is, where we have more
conveniently to infer not only of these matters of the martyrs,
(whereof somewhat also hath been touched before,) but also of the
whole inquisition of Spain, Picardy, and of Flanders, with the
tragical tumults and troubles happening within the last memory of
these our later days, according as it shall please the mercy of
the Lord to enable our endeavour with grace and space to
theaccomplishment thereof.



394. SCOURGINGS AND BEATINGS.

     And thus, through the merciful assistance and favourable aid
of Christ our Saviour, thou hast, as in a general register, good
reader, the story collected, if not of all, yet of the most part;
or at least, not many I trust omitted, of such good saints and
martyrs as have lost their lives, and given their blood, or died
in prison, for the testimony of Christ's true doctrine and
sacraments, from the time of the cruel statute ex officio, first
given out by King Henry the Fourth, unto this present time; and
especially under the reign of Queen Mary.

     Now after this bloody slaughter of God's good saints and
servants thus ended and discoursed, let us proceed (by the good
pleasure of the Lord) somewhat likewise to entreat of such as for
the same cause of religion have been, although not put to death,
yet whipped and scourged by the adversaries, of God's word, first
beginning with Richard Wilmott and Thomas Fairfax, who, about the
time of Anne Askew, were pitifully rent and tormented with
scourges and stripes for their faithful standing to Christ, and to
his truth, as by the story and examinationn both of the said
Richard Wilmot and Thomas Fairfax, now following, may appear.

     After the first recantation of Dr. Crome for his sermon which
he made the fifth Sunday in Lent at St. Thomas of Acres, being the
Mercer's chapel, his sermon was on the epistle of the same day,
written in Heb. x.; wherein he proved very learnedly by the same
place of Scripture and others, that Christ was the only and
sufficient sacrifice unto God the Father for the sins of the whole
world, and that there was no more sacrifice to be offered for sin
by the priests, forasmuch as Christ had offered his body on the
cross, and shed his blood for the sins of the people, and that
once for all: for the which sermon he was apprehended of Bonner,
and brought before Stephen Gardiner and others of the council,
where he promised to recant his doctrine at Paul's Cross, the
second Sunday after Easter. And accordingly he was there and
preached, Bonner with all his doctors sitting before him: but he
so preached and handled his matter, that he rather verified his
former saying, than denied any part of that which he before had
preached; for the which, the protestants praised God, and heartily
rejoiced. But Bishop Bonner with his champions were not therewith
pleased, but yet notwithstanding they had him home with them, and
so handled him among that wolfish generation, that they made him
come to the Cross again that next Sunday. And because the
magistrates should now hear him, and be witnesses of this
recantation, which was most blasphemous, to deny Christ's
sacrifice to be sufficient for penitent sinners, and to say that
the sacrifice of the mass was good, godly, and a holy sacrifice,
propitiatory and available both for the quick and the dead:
because (I say) that they would have the nobles to hear this
blasphemous doctrine, the viperous generation procured all the
chief of the council to be there present.

     Now to come to our matter, at this time, the same week,
between his first sermon and the last, and while Dr. Crome was in
durance, one Richard Wilmot, being apprentice in Bow Lane, being
of the age of eighteen years, and sitting at his work in his
master's shop, the Tuesday, in the month of July, one Lewes a
Welshman, being one of the guard, came into the shop, having
things to do for himself.

     One asked him, what news at the court, and he answered, that
the old heretic Dr. Crowe had recanted now indeed before the
council, and that he should on Sunday next be at Paul's Cross
again, and there declare it.

     Then Wilmot, sitting at his master's work, and hearing him
speak these words, and rejoicing in the same, began to speak unto
him, saying, that he was sorry to hear these news: "for," said he,
"if Crome should say otherwise than he hath said, then is it
contrary to the truth of God's word, and contrary to his own
conscience, which shall before God accuse him."

     Lewes answered and said, that he had preached and taught
heresy; and therefore it was meet that he should in such a place
revoke it.

     Wilmot told him that he would not so say, neither did he hear
him preach any doctrine contrary to God's word written, but that
he proved his doctrine, and that sufficiently by the Scriptures.

     Lewes then asked him how he knew that.

     Wilmot answered, by the Scriptures of God, wherein he shall
find God's will and pleasure, what he willeth all men to do, and
what not to do; and also by them he should prove and try all
doctrines, and the false doctrine from the true.

     Lewes said it was never merry since the Bible was in English;
and that he was both a heretic and a traitor that caused it to be
translated into English, (meaning Cromwell,) and therefore was
rewarded according to his deserts.

     Wilmot answered again, what his deserts and offences were to
his prince, a great many do not know, neither doth it force
whether they do or no; only he was sure that he lost his life for
offending his prince, and the law did put it in execution; adding
moreover, concerning that man, that he thought it pleased God to
raise him up from a low estate, and to place him in high
authority, partly unto this -- that he should do that which all
the bishops in the realm yet never did, in restoring again God's
holy word, which being hid long before from the people in a
strange tongue, and now coming abroad amongst us, will bring our
bishops and priests (said he) in less estimation among the people.

     Lewes asked, Why so?

     Wilmot said, Because their doctrine and living were not
according to his word.

     Then said Lewes, "I never heard but that all men should learn
of the bishops and priests, because they are learned men, and have
been brought up in learning all the days of their lives: wherefore
they must needs know the truth. And our fathers did believe their
doctrine and learning; and I think they did well, for the world
was far better then, than it is now."

     Wilmot answered, "I will not say so; for we must not believe
them because they are bishops, neither because they are learned,
neither because our forefathers did follow their doctrine. For I
have read in God's book, how that bishops and learned men have
taught the people false doctrine, and likewise the priests from
time to time; and indeed those people our forefathers believed as
they taught; and as they did think, so did the people think. But
for all this, Christ calleth them false prophets, thieves,
murderers, blind leaders of the blind; willing the people to take
heed of them, lest they should both fall into the ditch. Moreover
we read, that the bishops, priests, and learned men have been
commonly resisters of the truth from time to time, and have always
persecuted the prophets in the old law, as their successors did
persecute our Saviour Christ and his disciples in the new law. We
must take heed, therefore, that we credit them no further than God
will have us, neither follow them nor our forefathers otherwise
than he commandeth us. For Almighty God hath given to all people,
as well to kings and princes, as bishops, priests, learned and
unlearned men, a commandment and law, unto the which he willeth
all men to be obedient. Therefore if any bishop or priest preach
or teach, or prince or magistrate command, any thing contrary to
his commandment, we must take heed how we obey them: for it is
better for us to obey God than man."

     "Marry, sir," quoth Lewes, "you are a holy doctor indeed. By
God's blood, if you were my man, I would set you about your
business a little better, and not suffer you to look upon books;
and so would your master, if he were wise." And with that in came
his master, and a young man With him, which was servant with
Master Daubney in Watling Street.

     His master asked, What the matter was.

     Lewes said, that he had a knavish boy here to his servant;
and how that if he were his, he would rather hang him, than keep
him in his house.

     Then his master, being somewhat moved, asked his fellows what
the matter was.

     They said, "They began to talk about Dr. Crome."

     Then his master asked him what he had said; swearing a great
oath, that he would make him to tell him.

     He said, that he trusted he had said nothing, whereby either
he or Master Lewes might justly be offended. "I pray you," quoth
Wilmot, "ask him what I said."

     "Marry, sir," said Lewes, "this he said, that Dr. Crome did
preach and teach nothing but the truth, and how that if he recant
on Sunday next, he would be sorry to hear it; and that if he do,
he is made to do it against his conscience. And more he saith,
that we must not follow our bishops' doctrine and preaching; for
(saith he) they be hinderers of God's word, and persecutors of
that: and how Cromwell did more good (that traitor!) in setting
forth the Bible, than all our bishops have done these hundred
years:" thus reporting the matter worse than he had said.

     Then said Wilmot, that in many things he made his tale worse
than it was. His master hearing of this, was in a great fury, and
rated him, saying, that either he would be hanged or burnt;
swearing that he would take away all his books, and burn them.

     The young man (Master Daubney's servant) standing by hearing
this, began to speak on his part unto Lewes: and his talk
confirmed all the sayings of the other to be true.

     This young man was learned, his name was Thomas Fairfax.
Lewes hearing this man's talk as well as the others, went his way
in a rage unto the court.

     On the morrow they heard news, so that the said Wilmot and
Thomas Fairfax were sent for, to come to the lord mayor. The
messenger was Master Smart, swordbearer of London. They came
before dinner to the mayor's house, and were commanded to sit down
at dinner in the hall; and when the dinner was done, they were
both called into a parlour, where the mayor and Sir Roger Cholmley
were, who examined them severally, the one not hearing the other.

     The effect of their talk with them was this; Sir Roger
Cholmley said unto the foresaid Wilmot, that my Lord Mayor and he
had received a commandment from the council, to send for him and 
his companion, and to examine them of certain things which were
laid unto their charge. Then said Master Cholmley to him, "Sirrah,
what countryman art thou?" He answered, that he was born in
Cambridgeshire, and in such a town. Then he asked him, how long he
had been in the city. He told him. Then he asked what learning he
had. He said, "Little learning and small knowledge."

     Then, deridingly, he asked how long he had known Dr. Crome.
He said, But a while; about two years. He said that he was a lying
boy, and said he (the said Wilmot) was his son. The other said
unto him, That was unlike, for that he never saw his mother, nor
she him. Cholmley said, he lied. Wilmot said, he could prove it to
be true. Then he asked him how he liked his sermon, that he made
at St. Thomas of Acres' chapel, in Lent. He said that indeed he
heard him not. He said, Yes, and the other, Nay. Then said he,
"What say you to his sermon made at the Cross, the last day? heard
you not that?"

     Wilmot.--"Yes, and in that sermon he deceived a great number
of people."

     Cholmley.--"How so?"

     Wilmot.--"For that they looked that he should have recanted
his doctrine that he taught before; and did not, but rather
confirmed it."

     Cholmley.--"Yea, sir, but how say you now to him? for he hath
recanted before the council; and hath promised on Sunday next to
be at the Cross again; how think ye in that?"

     Wilmot.--"If he so did, I am the more sorry to hear it;" and
said, he thought he did it for fear and safeguard of his life.

     Cholmley.--"But what say you? was his first sermon heresy or
not?"

     Wilmot.--"No, I suppose it was no heresy: for if it were, St.
Paul's Epistle to the Hebrews was heresy, and Paul a heretic that
preached such doctrine. But God forbid that any Christian man
should so think of the holy apostle; neither do I so think."

     Cholmley.--"Why, how knowest thou that St. Paul wrote those
things that are in English now, to be true, whereas Paul never
wrote English or Latin?"

     Wilmot.--"I am certified that learned men of God, that did
seek to advance his word, did translate the same out of the Greek
and Hebrew into Latin and English, and that they durst not presume
to alter the sense of the Scripture of God, and last will and
testament of Christ Jesus."

     Then the lord mayor, being in a great fury, asked him what he
had to do to read such books, and said that it was pity that his
master did suffer him so to do, and that he was not set better to
work; and, in fine, said unto him, that he had spoken evil of my
Lord of Winchester and Bonner, those reverend and learned fathers
and councillors of this realm, for the which his fact he saw no
other but he must suffer as was due to the same. And Master
Cholmley said, "Yea, my Lord, there are such a sort of heretics
and traitorly knaves taken now in Essex by my Lord Riche, that it
is too wonderful to hear. They shall be sent up to the bishop
shortly, and shall be hanged and burnt all."

     Wilmot.--"I am sorry to hear that of my Lord Riche, for that
he was my godfather, and gave me my name at my baptism."

     Cholmley asked him when he spake with him. He said, not these
twelve years.

     Cholmley.--"If he knew that he were such a one, he would do
the like by him; and in so doing he should do God great service."

     Wilmot.--"I have read the same saying in the gospel, that
Christ said to his disciples, The time shall come, saith he, that
whosoever killeth you, shall think that he shall do God high
service."

     "Well, sir," said Cholmley, "because you are so full of your
Scripture, and so well learned, we consider you lack a quiet place
to study in. Therefore you shall go to a place where you shall be
most quiet, and I would wish you to study how you will answer to
the council of those things which they have to charge you with,
for else it is like to cost you your best joint. I know my Lord of
Winchester will handle you well enough, when he heareth thus
much."

     Then was the officer called in, to have Wilmot to the Compter
in the Poultry, and Fairfax to the other Compter, one of them not
to see another. And thus remained they eight days; in the which
time their masters made great labour unto the lord mayor and to
Sir Roger Cholmley to know their offences, and that they might be
delivered.

     At length they procured the wardens of the company of
Drapers, to labour with him in their suit to the mayor. The mayor
went with them to the council; but at that time they could find no
grace at Winchester's hand, and Sir Anthony Browne's, but that
they had deserved death, and that they should have the law.

     At length, through entreatance, he granted them thus much
favour, that they should not die as they had deserved, but should
be tied to a cart's tail, and be whipped three market days through
the city. Thus they came home that day, and went another day; and
the mayor and the wardens of the company kneeled before them to
have this open punishment released, forasmuch as they were
servants of so worshipful a company, and that they might be
punished in their own hall before the wardens and certain of the
company. At length it was granted, but with condition, as some
said, as shall be hereafter declared.

     Then were they sent before the masters the next day to the
hall, both their masters being also present, and there were laid
to their charge the heinous offences by them committed, how they
were both heretics and traitors, and have deserved death for the
same. And this was declared with a long process by the master of
the company, whose name was Master Brooks, declaring what great
labour and suit the mayor and the wardens had made for them, to
save them from death, which they (as he said) had deserved, and
from open shame, which they should have had, being judged by the
council to have been whipped three days through the city at a
cart's tail; and from these two dangers had they laboured to
deliver them, but not without great suit and also charge. "For,"
saith he, "the company hath promised unto the council for this
their mercy and favour showed towards them, being of such a
worshipful company, a hundred pounds: notwithstanding we must see
them punished in our hall, within ourselves, for those their
offences." After these and many other words, he commanded them to
address themselves to receive their punishment.

     Then were they put asunder, and stripped from the waist
upward one after another, and had into the hall; and in the midst
of the hall, where they use to make their fire, there was a great
ring of iron, to the which there was a rope tied fast, and one of
their feet thereto fast tied. Then came two men down, disguised in
mummers' apparel, with visors on their faces, and they beat them
with great rods until the blood did follow in their bodies. As
concerning this Wilmot, he could not lie in his bed six nights
after, for Brooks played the tyrant with them.

     So it was, that with the beating, and the flight, and fear,
they were never in health since, as the said Wilmot with his own
mouth hath credibly ascertained us, and we can no less but testify
the same. Thus have we briefly rehearsed this little tragedy,
wherein ye may note the malice of the enemies at all times to
those which profess Christ, and take his part, of what estate or
degree soever they be, according to the apostle's saying, It is
given unto you not only to believe, but also to suffer with him.
To whom be honour and glory, Amen.

     Next after these two above specified, followeth the beating
of one Thomas Green; who, in the time of Queen Mary, was caused
likewise to be scourged and beaten by Dr. Story. What the cause
was, here followeth in the story and examination to be seen, which
he penned with his own hand, as the thing itself will declare to
the reader. The copy and words of the same, as he wrote them, here
follow; wherein as thou mayest note, gentle reader, the simplicity
of the one, I pray thee mark the cruelty of the other part.

The scourging of Thomas Green.

     "In the reign of Queen Mary, I Thomas Green being brought
before Dr. Story by my master, whose name is John Wayland, a
printer, for a book called Antichrist, which had been distributed
to certain honest men, he asked me where I had the book, and said
I was a traitor. I told him I had the book of a Frenchman. Then
then he asked me more questions, but I told him I would tell him
no more, nor could not. Then he said, It was no heresy, but
treason; and that I should be hanged, drawn, and quartered. And so
he called for Cluney, the keeper of the Lollards' Tower, and bade
him set me fast in the stocks.

     "I was not in the Lollards' Tower two hours, but Cluney came
and took me out, and carried me to the coal-house; and there I
found a Frenchman lying in the stocks; and he took him out, and
put on my right leg a bolt and a fetter, and on my left hand
another, and so he set me cross-fettered in the stocks, and took
the Frenchman away with him, and there I lay a day and a night. On
the morrow after, he came and said, 'Let us shift your hand and
leg, because you shall not be lame;' and he made as though he
pitied me, and said, 'Tell me truth, and I will be your friend.'

     "And I said, I had told the truth, and would tell no other.
Then he put no more but my leg in the stocks, and so went his way;
and there I remained six days, and could come to no answer.

     "Then Dr. Story sent for me, and asked whether I would tell
him the truth, where I had the book. I said I had told him, of a
Frenchman. He asked me where I came acquainted with the Frenchman,
where he dwelt, and where he delivered me the book. I said, ' came
acquainted with him in Newgate. I, coming to my friends which were
put in for God's word and truth's sake, and the Frenchman coming
to his friends also, there we did talk together, and became
acquainted one with another, and did eat and drink fogether there
with our friends, in the fear of God.'

     "Then Story scoffed at me, and said, 'Then there was brother
in Christ, and brother in Christ,' and reviled me, and called me a
heretic, and asked me if I had the book of him in Newgate. I said,
no; and I told him, as I went on my business in the street I met
him, and he asked me how I did, and I him also: so, falling in
communication, he showed me that book, and I desired him that he
would let me have it.

     "In this examination Story said, it was a great book, and
asked me whether I bought it, or had it given me. I told him I
bought it. Then said he, Iwas a thief, and had stolen my master's
money. And I said, 'A little money served, for I gave him but
fourpence; but I promised him that, at our next meeting, I would
give twelvepence more.' And he said that was boldly done, for such
a book as spake both treason and heresy.

     "Then Story required me to bring him two sureties, and watch
for him that I had the book of, and I should have no harm. I made
him answer, I would bring no sureties, nor could I tell where to
find them. Then said he, 'This is but a lie;' and so called for
Cluney, and bade him lay me fast in the coal-house, saying, he
would make me tell another tale at my next coming. And so I lay in
the stocks day and night, but only when I eat my meat; and there
remained ten days before I was called for again.

     "Then Dr. Story sent for me again, and asked if I would yet
tell him the truth. I said, I could tell him no other truth than I
had, nor would. And while I was there standing, there were two
brought, which I took to be prisoners.

     "Then Mistress Story fell in a rage, and swore a great oath,
that it were a good deed to put a hundred or two of these heretic
knaves in a house, and I myself,' said she, 'would set it on
fire.' So I was committed to prison again, where I remained
fourteen days, and came to no answer.

     "Then Story sent for me again, and called me into the garden,
and there I found with him my Lord of Windsor's chaplain, and two
gentlemen more; and he told them all what they had said and done.
They said, The book was a wondrous evil book, and had both treason
and heresy in it. Then they asked me what I said by the book. And
I said, 'I know no evil by it.'

     "At which words Story chafed, and said, he would hang me up
by the hands with a rope; and said also, he would cut out my
tongue, and mine ears also from my head. After this they alleged
two or three things unto me out of the book. And I answered, I had
not read the book throughout, and therefore I could give no
judgment of the book.

     "Then my Lord of Windsor's chaplain and the other two
gentlemen took me aside, and entreated me very gently, saying,
Tell us where you had the book, and of whom, and we will save you
harmless. I made them answer, I had told all that I could to Dr.
Story: and began to tell it them again, but they said, they knew
that already. So they left that talk, and went again to Story with
me.

     "Then Story burdened me with my faith, and said I was a
heretic: whereupon the chaplain asked me how I did believe. Then I
began to rehearse the articles of my belief, but he bade me let
that alone. Then he asked me how I believed in Christ. I made him
answer, that I believed in Christ which died and rose again the
third day, and sitteth on the right hand of God the Father.
Whereupon Story asked me mockingly, 'What is the right hand of
God?' I made him answer, 'I thought it was his glory.' Then said
he, 'So they say all.' And he asked me when he would be weary of
sitting there. Then inferred my Lord of Windsor's chaplain, asking
me what I said by the mass. I said, I never knew what it was, nor
what it meant; for I understood it not, because I never learned
any Latin. And since the time that I had any knowledge, I had been
brought up in nothing but in reading of English, and with such men
as have taught the same; with many more questions, which I cannot
rehearse.

     "Moreover he asked me if there were not the very body of
Christ, flesh, blood, and bone, in the mass, after the priest had
consecrated it. And I made him answer, 'As for the mass, I cannot
understand it; but in the New Testament I read, that as the
apostles stood looking after the Lord when he ascended up into
heaven, an angel said to them, Even as you see him ascend up, so
shall he come again.' And I told them another sentence, where
Christ saith, 'The poor shall you have always with you, but me ye
shall not have always.'

     "Then Master Chaplain put to me many questions more, to the
which I could make him no answer. Among all others, he brought
Chrysostom and St. Jerome for his purpose. To whom I answered,
that I neither minded nor was able to answer their doctors,
neither knew whether they alleged them right, or no; but to that
which is written in the New Testament I would answer. Here they
laughed me to scorn, and called me fool, and said, they would
reason no more with me.

     "Then Dr. Story called for Cluney, and bade him take me away,
and set me fast, and let no man speak with me. So I was sent to
the coal-house, where I had not been a week, but there came in
fourteen prisoners: but I was kept still alone without company, in
a prison called the Salthouse, having upon my leg a bolt and a
fetter, and my hands manacled together with irons; and there
continued ten days, having nothing to lie on, but bare stones or a
board.

     "On a time, while I lay there in prison, the bishop of London
coming down a pair of stairs on the backside untrussed, in his
hose and doublet, looked in at the grate, and asked wherefore I
was put in, and who put me in.

     "I made him answer, that I was put in for a book called
Antichrist, by Dr. Story. And he said, 'You are not ashamed to
declare wherefore you were put in;' and said it was a very wicked
book, and bade me confess the truth to Story. I said, I had told
the truth to him already; and desired him to be good unto me, and
help me out of prison, for they had kept me there long. And he
said, he could not meddle with it; Story hath begun it, and he
must end it.

     "Then I was removed out of the Salthouse to give place to two
women, and carried to the Lollards' Tower, and put in the stocks;
and there I found two prisoners, one called Lyon, a Frenchman, and
another with him: and so I was kept in the stocks more than a
month both day and night, and no man to come to me, or to speak
with me, but only my keeper which brought me meat.

     "Thus we three being together, Lyon the Frenchman sang a
psalm in the French tongue, and we sang with him, so that we were
heard down into the street; and the keeper, coming up in a great
rage, sware that he would put us all in the stocks; and so took
the Frenchman, and commanded him to kneel down upon his knees, and
put both his hands in the stocks, where he remained all that night
till the next day.

     "After this, I being in the Lollards' Tower seven days, at my
last being with Story, he sware a great oath, that he would rack
me, and make me tell the truth. Then Story sending for me,
commanded me to be brought to Walbrook, where he and the
commissioners dined; and by the way my keeper told me that I
should go to the Tower, and be racked. So when they had dined,
Story called for me in, and so there I stood before them; and some
said, I was worthy to be hanged for having such heretical books.
After I had staid a little while before them, Story called for the
keeper, and commanded him to carry me to the Lollards' Tower
again; and said, 'I have other matters of the queen's to do with
the commissioners, but I will find another time for him.' Whilst I
lay yet in the Lollards' Tower, the woman which brought the books
over, being taken, and her books, was put in the Clink in
Southwark, by Hussey, one of the Arches; and I, Thomas Green,
testify before God, now, that I neither descried the man nor the
woman, the which I had the books of.

     "Then I, lying in the Lollards' Tower, being sent for before
Master Hussey, he required of me, wherefore I was put into the
Lollards' Tower, and by whom: to whom I made answer, that I was
put there by Dr. Story, for a book called Antichrist. Then he made
as though he would be my friend, and said he knew my friends, and
my father and mother; and bade me tell him of whom I had the book,
and said, 'Come on, tell me the truth.' I told him as I had told
Dr. Story before.

     "Then he was very angry, and said, I love thee well, and
therefore I sent for thee:' and looked for a further truth, but I
would tell him no other; whereupon he sent me again to the
Lollards' Tower.

     At my going away, he called me back again, and said that
Dixon gave me the books, being an old man, dwelling in Birchin
Lane; and I said, he knew the matter better than I. So he sent me
away to the Lollards' Tower, where I remained seven days and more.

     "Then Master Hussey sent for me again, and required of me to
tell him the truth. I told him I could tell him no other truth
than I had told Dr. Story before.

     "Then he began to tell me of Dixon, of whom I had the books,
the which had made the matter manifest afore; and he told me of
all things touching Dixon and the books, more than I could myself,
insomuch that he told me how many I had, and that he had a sack
full of the books in his house, and knew where the woman lay,
better than I myself. Then I saw the matter so open and manifest
before my face, that it profited not me to stand in the matter. He
asked me where I had done the books; and I told him I had but one,
and that Dr. Story had. He said I lied, for I had three at one
time, and he required me to tell him of one.

     "Then I told him of one that John Beane had of me, being
Prentice with Master Tottle. So he promised me before and after,
and as he should be saved before God, that he should have no harm.
And I, kneeling down upon my knees, desired him to take my blood,
and not to hurt the young man. Then he said, 'Because you have
been so stubborn, the matter being made manifest by others and not
by you, being so long in prison, tell me if you will stand to my
judgment.' I said, 'Yea; take my blood, and hurt not the young
man.'

     "Then he made me answer, I should be whipped like a thief and
a vagabond; and so I thanked him, and went my way with my keeper
to the Lollards' Tower, where I remained two or three days; and so
was brought by the keeper, Cluney, by the commandment of the
commissioners, to Christ's hospital, sometime the Grey Friars; and
accordingly had there, for the time, the correction of thieves and
vagabonds; and so was delivered to Trinian the porter, and put
into a stinking dungeon.

     "Then after a few days, I, finding friendship, was let out of
the dungeon, and lay in a bed in the night, and walked in a yard
by the dungeon in the daytime, and so remained prisoner a month
and more.

     "Thither at length Dr. Story came, and two gentlemen with
him, and called for me; and so I was brought into a countinghouse
before them. Then he said to the gentlemen, 'Here cometh this
heretic, of whom I had the book called Antichrist:' and began to
tell them how many times I had been before him, and said, 'I have
entreated him very gently, and he would never tell me the truth,
till that it was found out by others.' Then said he, 'It were a
good deed to cut out thy tongue, and thy ears off thy head, to
make thee an example to all other heretic knaves.' And the
gentlemen said, 'Nay, that were pity.' Then he asked, if that I
would not become an honest man; and I said, 'Yes, for I have
offended God many ways.' Whereupon he burdened me with my faith. I
told him that I had made him answer of my faith before my Lord
Windsor's chaplain, as much as I could.

     "So in the end he commanded me to be stripped, he standing by
me, and called for two of the beadles and the whips to whip me;
and the two beadles came with a cord, and bound my hands together,
and the one end of the cord to a stone pillar. Then one of my
friends, called Nicholas Priestman, hearing them call for whips,
hurled in a bundle of rods, which seemed something to pacify the
mind of his cruelty; and so they scourged me with rods. But as
they were whipping of me, Story asked me, if I would go unto my
master again; and I said, Nay. And he said, 'I perceive now he
will be worse than ever he was before: but let me alone,' quoth
he, 'I will find him out, if he be in England.' And so, with many
other things which I cannot rehearse, when they had done whipping
of me, they bade me pay my fees, and go my ways."

     Dr. Story commanded that he should have a hundred stripes,
but the gentlemen so entreated, that he had not so many; Story
saying, "If I might have my will, I would surely cut out his
tongue."

     Of the scourging of Master Bartlet Green, also of John
Milles, and of Thomas Hinshaw, ye heard before. In like manner was
ordered Stephen Cotton, burnt before at Brentford, who testifieth
himself to be twice beaten by Bonner, in a letter of his written
to his brother, as by the same, here following, for the more
evidence may appear.

     "Brother, in the name of the Lord Jesus I commend me unto
you; and I do heartily thank you for yonr godly exhortation and
counsel in your last letter declared to me. And albeit I do
perceive by your letter, you are informed, that as we are divers
persons in number, so we are of contrary sects, conditions, and
opinions, contrary to the good opinion you had of us at your last
being with us in Newgate; he you most assured, good brother, in
the Lord Jesus, we are all of one mind, one faith, one assured
hope in the Lord Jesus, whom I trust we all together, with one
spirit, one brotherly love, do daily call upon for mercy and
forgiveness of our sins, with earnest repentance of our former
lives; and by whose precious blood-shedding we trust to be saved
only, and by no other means. Wherefore, good brother, in the name
of the Lord, seeing these impudent people, whose minds are
altogether bent to wickedness, envy, uncharitableness, evil
speaking, do go about to slander us with untruth, believe them
not, neither let their wicked sayings once enter into your mind.
And I trust one day to see you again, although now I am in God's
prison, which is a joyful school to them that love their Lord God,
and to me being a simple scholar most joyful of all.

     "Good brother, once again I do, in the name of our Lord
Jesus, exhort you to pray for me, that I may fight strongly in the
Lord's battle, to be a good soldier to my Captain, Jesus Christ
our Lord, and desire my sister also to do the same. And do not ye
mourn or lament for me, but be ye glad and joyful of this my
trouble; for I trust to be loosed out of this dungeon shortly, and
to go to everlasting joy, which never shall have end. I heard how
ye were with the commissioners for me, and how you were suspected
to be one of our company: I pray you sue no more for me, good
brother. But one thing I shall desire you, to be at my departing
out of this life, that you may bear witness with me that I shall
die, I trust in God, a true Christian, and (I hope) all my
companions in the Lord our God: and therefore believe not these
evil-disposed people, who are the authors of all untruths.

     "I pray you provide me a long shirt against the day of our
deliverance: for the shirt you gave me last, I have given to one
of my companions, who had more need than I; and as for the money
and meat you sent us, the bishop's servants delivered none to us,
neither he whom you had so great trust in. Brother, there is none
of them to trust to, for qualis magister, talis servus. I have
been twice beaten, and threatened to be beaten again, by the
bishop himself. I suppose we shall go into the country to Fulham,
to the bishop's house, and there be arraigned. I would have you to
hearken as much as you can: for when we shall go, it shall be
suddenly done. Thus fare you well.

     "From the coal-house, this present Friday.

     "Your brother,

     "STEPHEN COTTON."

The scourging of James Harris.

     In this society, of the scourged professors of Christ, was
also one James Harris, of Billericay in Essex, a stripling of the
age of seventeen years; who, being apprehended and sent up to
Bonner, in the company of Margaret Ellis, by Sir John Mordant,
knight, and Edmund Tyrrel, justices of peace, (as appeareth by
their own letters before mentioned,) was by Bonner divers times
straitly examined; in the which examinations he was charged not to
have come to his parish church by the space of one year or more.
Whereunto he granted, confessing therewithal, that once, for fear,
he had been at the church, and there had received the popish
sacrament of the altar; for the which he was heartily sorry,
detesting the same with all his heart.

     After this and such-like answers, Bonner (the better to try
him) persuaded him to go to shrift. The lad, somewhat to fulfil
his request, consented to go, and did. But when he came to the
priest, he stood still, and said nothing. "Why," quoth the priest,
"sayest thou nothing?" "What shall I say?" said Harris. "Thou must
confess thy sins," said the priest. "My sins," saith he, "be so
many that they cannot be numbered." With that the priest told
Bonner what he had said; and he, of his accustomed devotion, took
the poor lad into his garden, and there, with a rod, gathered out
of a cherry-tree, did most cruelly whip him.

The scourging of Robert Williams, a smith.

     Over and besides these above mentioned, was one Robert
Williams, who, being apprehended in the same company, was also
tormented after the like maner with rods, in Bonner's arbour, who,
there subscribing and yielding himself by promise to obey the
laws, after being let go, refused so to do; whereupon he was
earnestly sought for, but could not be found, for that he kept
himself close, and went not abroad but by stealth. And now in the
mean time of this persecution, this Robert Williams departed this
life, and so escaped the hands of his enemies. The Lord therefore
be honoured for ever, Amen.

     And forasmuch as I have begun to write of Bonner's scourging,
by the occasion thereof cometh to mind to infer by the way, his
beating of other boys and children, and drawing them naked through
the nettles, in his journey rowing toward Fulham. The story,
although it touch no matter of religion, yet because it toucheth
something the nature and disposition of that man, and may refresh
the reader, wearied percase with other doleful stories, I thought
not here to omit.

Bonner causeth certain boys to be beaten.
Illustration: Bonner and the boys bathing in the Thames a
Ornamental capital aBonner, passing from London to Fulham by
barge, having John Milles and Thomas Hinshaw above mentioned with
him, both prisoners for religion, by the way as he went by water,
was saying evensong with Harpsfield his chaplain in the barge, and
being about the middle of their devout orisons, they espied a sort
of young boys swimming and washing themselves in the Thames over
against Lambeth, or a little above: unto whom he went, and gave
very gentle language and fair speech, until he had set his men a
land. That done, his men ran after the boys to get them, as the
bishop commanded them before, beating some with nettles, drawing
some through bushes of nettles naked; and some they made leap into
the Thames to save themselves, that it was marvel they were not
drowned.

     Now as the children for fear did cry, and as this skirmishing
was between them, immediately came a greater lad thither, to know
what the matter meant, that the boys made such a noise; whom when
the bishop espied, he asked him whether he would maintain them in
their doings or no. Unto whom the young fellow made answer
stoutly, Yea. Then the bishop commanded him to be taken also; but
he ran away with speed, and thereby avoided the bishop's blessing.
Now when the bishop saw him to flee away, and another man sitting
upon a rail in the way where he ran, he willed him likewise to
stop the boy; and because he would not, he commanded his men to
fetch that man to him also: but he, hearing that, ran away as fast
as he could, and by leaping over the ditch, escaped the bishop in
like manner.

     Then the bishop, seeing the success of his battle to prove no
better, cried to a couple of ferry-boys to run, and hold him that
last ran away. And for that they said they could not, (as indeed
it was true,) therefore he caused his men by and by to take and
beat them. The boys, hearing that, leapt into the water to save
themselves; notwithstanding they were caught, and in the water, by
the bishop's men, were holden and beaten.

     Now, after the end of this great skirmish, the bishop's men
returned to their master again into the barge, and he, and
Harpsfield his chaplain, went to their evensong afresh, where they
left and so forsooth the rest of their service, as clean without
malice, as an egg without meat. The Lord give him repentance, (if
it be his will,) and grace to become a new man! Amen.

The whipping of a beggar at Salisbury.

     Unto these above specified, is also to be added the miserable
whipping of a certain poor starved beggar, who, because he would
not receive the sacrament at Easter in the town of Collingborough,
was brought to Salisbury with bills and glaves to the chancellor,
Dr. Jeffery, who cast him into the dungeon, and after caused him
miserably to be whipped of two catchpoles; the sight whereof made
all godly hearts to rue it, to see such tyranny to be showed upon
such a simple and silly wretch: for they which saw him have
reported, that they never saw a more simple creature. But what
pity can move the hearts of merciless papists?

     Besides these above named, divers others also suffered the
like sconrgings and whippings in their bodies, for their faithful
standing in the truth; of whom it may be said, as it is written of
the apostles in the Acts, Which departed from the council,
rejoicing that they were counted worthy to suffer for the name of
Jesus.



SOME WHO ESCAPED MARTYRDOM

395. WILLIAM LIVING AND JOHN LITHALL

     Although the secret purpose of Almighty God, which disposeth
all things, suffered a great number of his faithful servants, both
men and women, and that of all ages and degrees, to fall into the
enemies' hands, and to abide the brunt of this persecution, to be
tried with rods, with whips, with racks, with fetters, famine,
with bnrning of hands, with plucking of beards, with burning also
both hand, beard, and body, &c.; yet, notwithstanding, some there
were again, and that a great number, who miraculously, by the
merciful providence of God, against all men's expectation, in
safety were delivered out of the fiery rage of this persecution,
either by voiding the realm, or shifting of place, or the Lord so
blinding the eyes of the persecutors, or disposing the opportunity
of time, or working some such means or other for his servants, as
not only ought to stir them up to perpetual thanks, but also may
move all men both to behold and magnify the wondrous works of the
Almighty.

     About what time it began to be known that Queen Mary was
sick, divers good men were in hold in divers quarters of the
realm; some at Bury; some at Salisbury, as John Hunt and Richard
White, of whom we have storied before; and some at London, amongst
whom were William Living with his wife, and John Lithall, of whom
something remaineth now compendiously to be touched.

The trouble and deliverance of William Living with his wife, and
of John Lithall, ministers.

     About the time of the latter end of Queen Mary, she then
being sick, came one Cox, a promoter, to the house of William
Living, about six of the clock, accompanied with one John Launce
of the Greyhound. They being not ready, they demanded for buttons,
saying they should be as well paid for them, as ever was any; and
he would come again, about three hours after, for them. In the
mean while he had gotten the constable, called Master Dean, and
George Hancock, the beadle of that ward, and searching his books,
found a book of astronomy, called "The work of Johannis Jacobus
Manlius de Bosco, 'de Sphere,'" with figures, some round, some
triangular, some quadrilateral; which book, because it was gilt,
seemed to him the chiefest book there; and that he carried open in
the street, saying, "I have found him at length. It is no marvel
the queen be sick, seeing there be such conjurers in privy
corners; but now, I trust, he shall conjure no more: "and so
brought him and his wife from Shoe Lane, through Fleet Street,
into Paul's churchyard, with the constable, the beadle, and two
others following them, till they were entered into Darbishire's
house, who was Bishop Bonner's chancellor: and after the constable
and they had talked with Darbishire, he came forth, and walked in
his yard, saying these words:

     Darbishire.--"What is your name?"

     Living.--"William Living."

     Darbishire.--"What are you? a priest?"

     Living.--"Yea."

     Darbishire.--"Is this your wife, that is come with you?"

     Living.--"That she is."

     Darbishire.--"Where were you made priest?"

     Living.--"At Aubourn."

     Darbishire.--"In what bishop's days?"

     Living.--"By the bishop of Lincoln, that was King Henry's
ghostly father in Cardinal Wolsey's time."

     Darbishire--"You are a schismatic and a traitor."

     Living.--"I wonld be sorry that were true. I am certain I
never was traitor, but always have taught obedience, according to
the tenor of God's word; and when tumults and schisms have been
stirred, I have preached God's word, and suaged them, as in the
time of King Edward."

     Darbishire.--"What, you are a schismatic. You be not in the
unity of the catholic church: for you pray not as the Church of
Rome doth. You pray in English."

     Living.--"We are certain we be in the true church."

     Darbishire.--"There be that doubt thereof, forasmuch as there
is but one true church. Well, you will learn against I talk with
you again, to know the Church of Rome, and to be a member
thereof."

     Living.--"If the Church of Rome be of that church whereof
Christ is the head, then am I a member thereof; for I know no
other church but that."

     Darbishire.--"Well, Cluney, take him with thee to the coal-
house."

     Then called he Cluney again, and spake secretly to him; what,
I know not.

     Then said Cluney, "Wilt thou not come?" and so plucked me
away violently, and brought me to his own house in Paternoster
Row, where he robbed me of my purse, my girdle, and my Psalter,
and a New Testament of Geneva; and then brought me to the coal-
house, to put me in the stocks, saying, "Put in both your legs and
your hands also; and except you fine with me, I will put a collar
about your neck." "What is the fine?" quoth I. "Forty shillings,"
quoth he. "I am never able to pay it," said I.

     "Then," said he, "you have friends that be able." I denied
it; and so he put both my legs into the stocks till supper time,
which was six of the clock; and then a cousin of my wife's brought
me meat, who, seeing me to sit there, said, "I will give you forty
pence, and let him go at liberty." And he took her money, and
presently let me forth in her sight, to eat my supper. And at
seven of the clock, he put me into the stocks again; and so I
remained till two of the clock the next day, and so he let me
forth till night. This woman above mentioned, was Griffin's first
wife, a brother dwelling then in Aldermanbury, and yet alive in
Cheapside.

     The Thursday following at afternoon was I called to the
Lollards' Tower, and there put in the stocks, having the favour to
put my leg in that hole that Master John Philpot's leg was in; and
so lay all that night, nobody coming to me, either with meat or
drink.

     At eleven of the clock on the Friday, Cluney came to me with
meat, and let me forth, and about one of the clock he brought me
to Darbishire's house, who drew forth a scroll of names, and asked
me if I knew none of them: I said, I know none of them but Foster.
And so I kneeled down upon my knees, and prayed him that he would
not inquire thereof any further. And with that came forth two
godly women, which said, "Master Darbishire, it is enough;" and so
became sureties for me, and paid to Cluney fifteen shillings for
my fees, and bade me go with them.

     And thus much concerning William Living. After this came his
wife to examination, whose answers to Darbishire the chancellor,
here likewise follow.

     Darbishire.--"Ah, sirrah; I see by your gown, you be one of
the sisters."

     Julian.--"I wear not my gown for sisterhood, neither for
nunnery, but to keep me warm."

     Darbishire.--"Nun! No, I dare say you be none. Is that man
your husband?"

     Julian.--"Yea."

     Darbishire.--"He is a priest."

     Julian.--"No, he saith no mass."

     Darbishire.--"What then? he is a priest. How darest thou
marry him?"

     Then he showed me a roll of certain names of citizens. To
whom I answered, I knew none of them.

     Then said he, "You shall be made to know them."

     Then said I, "Do no other but justice and right; for the day
will come, that you shall answer for it."

     Darbishire.--"Why, woman, thinkest thou not that I have a
soul?"

     Julian.--"Yes, I know you have a soul: but whether it be to
salvation or damnation, I cannot tell."

     Darbishire.--"O, Cluney! have her to the Lollards' Tower."
And so he took me, and carried me to his house, where was one
Dale, a promoter, which said to me, "Alas, good woman, wherefore
be you here?" "What is that to you?" said I.

     "You be not ashamed," quoth Dale, "to tell wherefore you came
hither." "No," quoth I, "that I am not; for it is for Christ's
testament."

     "Christ's testament!" quoth he, "it is the devil's
testament." "O Lord," quoth I, "God forbid that any man should
speak any such word."

     "Well, well," quoth he, "you shall be ordered well enough.
You care not for burning," quoth he, "God's blood! there must be
some other means found for you." "What," quoth I, "will you find
any worse than you have found?"

     "Well," quoth he, "you hope, and you hope: but your hope
shall be aslope. For though the queen fail, she that you hope for
shall never come at it: for there is my Lord Cardinal's Grace, and
many more between her and it." "Then," quoth I, "my hope is in
none but God."

     Then said Cluney, "Come with me;" and so went I to the
Lollards' Tower. On the next day Darbishire sent for me again, and
inquired again of those citizens that he inquired of before. I
answered, I knew them not.

     "Where were you," quoth he, at the communion on Sunday was a
fortnight?" and I said, "In no place."

     Then the constable of St. Bride's, being there, made suit for
me; and Darbishire demanded of him, if he would be bound for me.
He answered, Yea, and so he was bound for my appearance betwixt
that and Christmas.

     Then Darbishire said, "You be constable, and should give her
good counsel." "So do I," quoth he, "for I bid her go to mass, and
to say as you say. For, by the mass, if you say the crow is white,
I will say so too."

     And thus much concerning the examination of William Living
and his wife, whom although thou seest here delivered, through the
request of women, his sureties; yet it was no doubt, but that the
deadly sickness of Queen Mary abated and bridled then the cruelty
of those papists, which otherwise would never have let them go.

     But yet the archdeacon of Canterbury would remit none of his
extreme tyranny, in burning those five, above named, at
Canterbury.

The trouble and deliverance of John Lithall.

     At the taking of William Living, it happened that certain of
his books were in the custody of one John Lithall; which known,
the constable of the ward of Southwark, with other of the queen's
servants, were sent to his house, who, breaking open his doors and
chests, took away not only the book of the said William Living,
but also all his own books, writings, and bills of debts, which he
never had again. All this while Lithall was not at home.

     The next Saturday after, as he was returned, and known to be
at home, John Avales and certain of the queen's servants beset his
house all the night with such careful watch, that as he in the
morning issued out of doors, thinking to escape their hands, John
Avales, suddenly bursting out upon him, cried, "Stop the traitor!
stop the traitor!" whereat Lithall being amazed, looked back.

     And so John Avales came running to him, with other that were
with him, saying, "Ah, sirrah! you are a pretty traitorly fellow
indeed; we have had somewhat to do to get you." To whom he
answered, that he was a truer man to the queen's Majesty than he:
"for you," said he, "are commanded by God to keep holy the sabbath
day, and you seek to shed your neighbour's blood on the sabbath
day. Remember that you must answer there-for to God." But he said,
"Come on, you villain! you must go before the council." So was
Lithall brought into Paul's churchyard to the bishop's chancellor,
by John Avales, saying, that he had there caught the captain of
these fellows; and so caused him to be called to examination
before Dr. Darbishire, who entered talk with him in this wise:

     Bishop's Chancellor.--"What countryman are you?"

     Lithall.--"I am an Englishman, born in Staffordshire."

     Chancellor.--"Where were you brought up?"

     Lithall.--"In this our country of England."

     Chancellor.--"In what university?"

     Lithall.--"In no university, but in a free-school."

     Chancellor.--"We have had certain books from your house, and
writings, wherein are both treason and heresy."

     Lithall.--"Sir, there is neither treason nor heresy in them."

     Then he asked for certain other men that I knew.

     Lithall.--"If you have aught to lay to my charge, I will
answer it: but I will have no other man's blood upon my head."

     Chancellor.--"Why come you not to the church? Of what church
be you, that you come not to your own parish church?"

     Lithall.--"I am of the church of Christ, the fountain of all
goodness."

     Chancellor.--"Have you no ministers of your church, but
Christ?"

     Lithall.--"We have others."

     Chancellor.--"Where be they?"

     Lithall.--"In the whole world, dispersed, preaching and
professing the gospel and faith only in our Saviour Jesus, as he
commanded them."

     Chancellor.--"You boast much, every one of you, of your faith
and belief; let me hear therefore the effect, how you believe."

     Lithall.--"I believe to be justified really by Christ Jesus,
according to the saying of St. Paul to the Ephesians, without
either deeds or works, or any thing that may be invented by man."

     Chancellor.--"Faith cannot save without works."

     Lithall.--"That is contrary to the doctrine of the apostles."

     Chancellor.--"John Avales! you and the keeper have this
fellow to prison."

     Then John Avales and Cluney the keeper had me into Paul's,
and would have had me to have seen the apostles' mass.

     Lithall.--"I know none the apostles had, and therefore I will
see none."

     Cluney and John Avales.--"Come and kneel down before the
rood, and say a Paternoster, and an Ave in the worship of the five
wounds."

     Lithall.--"I am forbidden by God's own mouth to kneel to any
idol or image; therefore I will not."

     Then they pulled me with great extremity, the one having me
by one arm, and the other by the other; but God gave me at that
present time more strength than both these, his name be praised
for it.

     Then, when they could not make me to kneel before the rood,
neither to see the mass, there gathered a great company about us,
and all against me. Some spat on me, and said, "Fie on thee,
heretic!" and others said, It was pity I was not burned already.

     Then they carried me to Lollards' Tower, and hanged me in a
great pair of stocks, in which I lay three days and three nights,
till I was so lame that I could neither stir nor move.

     Then I offered the keeper certain money and gold that I had
about me, to release me out of the stocks: and he said, I would
not be ruled by him, either to see mass, or to kneel before the
rood, and therefore I should lie there still. But I said, I would
never do the thing that should be against my conscience: and
though you have lamed my body, yet my conscience is whole, I
praise God for it. So, shortly after, he let me out of the stocks,
more for the love of my money (as it may be thought) than for any
other affection; and within four or five days my wife got leave of
Master Chancellor to come to me, to bring me such things as were
needful for me; and there I lay five weeks and odd days, in the
which time divers of my neighbours and friends made suit to the
chancellor for my deliverance: the bishop, as they said, at that
time being at Fulham, sick. So my neighbours being there, about
twenty of them, the chancellor sent for me out of the Lollards'
Tower to his own house, and said as followeth:

     Chancellor.--"Lithall! here be of thy neighbours which have
been with me to entreat for thee; and they have informed me, that
thou hast been a very honest and quiet neighbour among them, and I
think it be God's will that I should deliver thee before my Lord
come home. For if he come, and thou go home again, I will be
burned for thee: for I know his mind already in that matter."

     Lithall.--"I give you hearty thanks for your gentleness, and
my neighbours for their good report."

     Chancellor.--"Lithall, if thy neighbours will be bound for
thy forthcoming whensoever thou shalt be called for; and also if
thou wilt be an obedient subject, I shall be content to deliver
thee."

     Neighbours.--"If it please your Worship, we will be bound for
him in body and goods."

     Chancellor.--"I will require no such bond of you, but that
two of you will be bound in twenty pounds a piece, that he shall
come to answer when he shall be called."

     Lithall.--"Where find you, Master Chancellor, in all the
Scriptures, that the church of God did bind any man for the
profession of his faith? which profession you have heard of me,
that all our justification, righteousness, and salvation, cometh
only and freely by the merits of our Saviour Jesus Christ; and all
the inventions and works of men, be they never so glorious, be
altogether vain, as the wise man saith."

     Chancellor.--"Lo, where he is now! I put no such matter to
you; for in that I believe as you do: but yet St. James saith,
that a man is justified by works."

     Lithall.--"St. James spake to them that boasted themselves of
faith, and showed no works of faith: but, O Master Chancellor!
remember, I pray you, how all the promises and prophecies of the
Holy Scripture, even from the first promise that God made to Adam,
and so even to the latter end of the Revelation of St. John, do
testify that in the name of Jesus, and only by his merits, all
that believe shall be saved from all their sins and offences.
Esaias saith, I am found of them that sought me not, and am
manifest to them that asked not after me: but against Israel he
saith, All day long have I stretched out my hand to a people that
believe not. And when the jailer asked St. Paul, what he should do
to be saved, the apostle said, Believe on the Lord Jesus, and thou
shalt be saved, and all thy household. Again, St. John saith in
the Revelation, that there was none, neither in heaven nor in
earth, neither under the earth, that was able to open the book or
the seals thereof, but only the Lamb Jesus, our only Saviour. And
St. Paul saith, With one offering hath he made perfect for ever
them that are sanctified."

     Chancellor.--"With vain-glory you rehearse much Scripture, as
all the sort of you do; but you have no more understanding than a
many of sheep. But to the purpose: Will you that your neighbours
shall enter into bonds for you, or not?"

     Lithall.--"By my mind, they shall not. Wherefore I desire you
that you would not bind me, but let me serve God with my
conscience freely; for it is written, They that lead into
captivity shall go into captivity; and they that strike with the
sword shall perish with the sword. Also it is written in the
gospel of our Saviour Jesus Christ, That whoso doth offend one of
these little ones which believe in me, it were better for him that
a millstone were hanged about his neck, and that he were cast into
the depth of the sea: of the which I am assured by his Holy Spirit
that I am one. Wherefore be you well assured that such mercy as
you show, unto you shall be showed the like."

     Chancellor.--"You are a mad-man. I would not bind you, but
that I must needs have somewhat to show for your deliverance."
Then he called two of my neighbours, Thomas Daniel and Saunders
Maybe, which offered themselves to be bound; and called me before
them, and said, "I have a letter of his own handwriting, with his
name and seal at it, with a book also against the regiment of
women, for the which I could make him to be hanged, drawn, and
quartered; but, on my faith, I will him no more hurt, than I mean
to my own soul."

     Lithall.--"I desire you that be my neighbours and friends,
that you will not enter into bonds for me; for you know not the
danger thereof, neither I myself. It goeth against my conscience
that ye should so do."

     Chancellor.--"Why, I will not bind you to do any thing
against your conscience."

     Then they made the bond and sealed to it, and willed me that
I should seal to it also; and I said that I would not, neither
could I observe the bond, and therefore I would not set to my
hand.

     Chancellor.--"It is pity that thou hast so much favour showed
thee: yet for these honest men's sakes I will discharge thee."

     Notwithstanding all these dissembling words of Master
Darbishire, pretending for favour of his sureties to set him at
liberty, it was no such thing, nor any zeal of charity that moved
him so to do; but only fear of the time, understanding the
dangerous and unrecoverable sickness of Queen Mary, which then
began somewhat to assuage the cruel proceed, ing of these
persecutors, whereby they durst not do that they would: for else,
Lithall was not like to have escaped so easily.



396. EDWARD GREW AND WILLIAM BROWNE

Edward Grew, a priest.

     Moreover, there was one Edward Grew, priest, and Appline, his
wife, compelled to fly from their dwelling at a town called Broke;
and the man, being very aged, travelled abroad to keep a good
conscience.

     At the last, he was taken and laid in Colchester castle,
where he remained till Queen Elizabeth came to her regal seat, and
by the alteration of religion he was delivered. His wife (good
woman) was in great care for him, and to her power did what she
could to succour him.

William Browne, parson of Little Stonham.

     William Browne, parson of Little Stonham, in the county of
Suffolk, made a sermon in the said town, incontinently after the
burial of our good King Edward, and in his sermon he said, "There
goeth a report that our good king is buried with a mass by the
bishop of Winchester, he having a mitre upon his head. But if it
were so," saith he, "they are all traitors that so do; because it
is both against the truth, and the laws of this realm; and it is
great idolatry and blasphemy, and against the glory of God; and
they are no friends either to God, the king, or yet unto the
realm, that so do." For this his preaching, one Robert Blomefield,
an adversary to the truth, being then constable of the said town,
and bailiff unto Sir John Jerningham, knight, (the chief lord of
the town,) immediately rode forth, and brought home with him one
Edward Golding, which was then under-sheriff, Sir Thomas
Cornwallis being then high-sheriff.

     So the said Golding and Blomefield sent for certain men of
the said town, and examined them for the sermon; whereunto they
made but a small answer. Then the sheriff made a bill, and so
feared the men, that two or three of them set to their hands, and
one of them never joyed after, but it was a grief to him till he
died.

     Then did they take men with them unto the parson's house, and
in the night they took him, and with watchmen kept him until it
was day. Then should he have been carried the next day to the
council; but the said Robert Blomefield was taken so sick, that he
was like to die, so that he could not carry him for his life. Then
the said sheriff sent him to Ipswich again, and there he was for a
time. Then he was sent to Bury prison, and from thence to the
council, and then into the Fleet: and so he lay in prison from the
beginning of harvest till it was nigh Christmas, and said, God
gave him such answers to make when he was examined, that he was
delivered with quietness of conscience. And having his liberty, he
came again unto the aforesaid town; and because he would not go to
mass, his living was taken away, and he and his wife were
constrained to fly here and there for life and conscience. In the
last year of Queen Mary's reign God did take him out of this life
in peace.

     Where moreover is to be noted, that this Robert Blomefield
above-named, immediately after he had apprehended the said Browne,
fell very sick; and although at that time he was a wealthy man and
of great substance, (beside his land, which was better than twenty
pounds a year,) after this time, God so plagued his household,
that his eldest son died, and his wife had a pining sickness till
she departed this life also.

     Then married he another, a rich widow; but all would not
help, and nothing would prosper: for he had a sore pining
sickness, being full of botches and sores, whereby he wasted away
both in body and goods,. till he died.

     So when he died he was above ninescore pounds in debt, and it
was never heard of any repentance he had. But a little before his
death he bragged, and threatened a good man, one Simon Harlston,
to put him forth to the officers, because he did wear no surplice
when he said service: wherefore it is pity such baits of popery
are left to the enemies, to take Christians in. God take them
away, or ease us from them! for God knoweth they be the cause of
much blindness and strife amongst men.

     Furthermore, out of the said town were constrained to fly
Robert Boela and John Trapne, because they would not go to mass
and receive their sacrament of the altar.



397. ELIZABETH YOUNG.

Illustration: The Examination of Elizabeth Young
YE heard before, in the treatise of the scourging of Thomas Green,
how he was troubled and beaten by Dr. Story, for a certain book
called "Antichrist," which he received of a woman, because in no
case he would detect her. This woman was one Elizabeth Young, who,
coming from Embden to England, brought with her divers books, and
dispersed them abroad in London; for the which she, being at
length espied and laid fast, was brought to examination thirteen
times before the catholic inquisitors of heretical pravity: of the
which her examinations, nine have come to our hands; wherein how
fiercely she was assaulted, how shamefully she was reviled, how
miserably handled, and what answers she made unto the adversaries
in her own defence; and finally, after all this, how she escaped
and passed through the pikes, (being yet, as I hear say, alive,)
as I thought to give the reader here to see and understand.

The first examination of Elizabeth Young, before Master Hussey.

     Master Hussey examined her of many things: first, where she
was born, who was her father and mother.

     Elizabeth Young.--"Sir, all this is but vain talk, and very
superfluous. It is to fill my head with phantasies, that I should
not be able to answer unto such things as I came for. Ye have not
(I think) put me in prison to know who is my father and mother.
But I pray you go to the matter that I came hither for."

     Hussey.--"Wherefore wentest thou out of the realm?"

     Elizabeth.--"To keep my conscience clean."

     Hussey.--"When wast thou at mass?"

     Elizabeth.--"Not these three years."

     Hussey.--"Then wast thou not there three years before that?"

     Elizabeth.--"No, sir, nor yet three years before that: for if
I were, I had evil luck."

     Hussey.--"How old art thou?"

     Elizabeth.--"Forty and upwards."

     Hussey.--"Twenty of those years thou wentest to mass."

     Elizabeth.--"Yea, and twenty more I may, and yet come home as
wise as I went thither first; for I understand it not."

     Hussey.--"Why wilt thou not go to the mass?"

     Elizabeth.--"Sir, my conscience will not suffer me; for I had
rather all the world should accuse me, than mine own conscience."

     Hussey.--"What if a louse or a flea stick upon thy skin, and
bite thy flesh? thou must make a conscience in taking her off: is
there not a conscience in it?"

     Elizabeth.--"That is but an easy argument to displace the
Scriptures, and especially in such a part as my salvation
dependeth upon for it is but an easy conscience, that a man can
make."

     Hussey.--"But why wilt thou not swear upon the evangelists
before a judge?"

     Elizabeth.--"Because I know not what a book-oath is?"

     Then he began to teach her the book-oath.

     Elizabeth.--"Sir, I do not understand it, and therefore I
will not learn it."

     Then said he, "Thou wilt not understand it: "and with that he
rose up and went his way.

The second examination, before Dr. Martin.

     Dr. Martin said to her, "Woman, thou art come from beyond the
sea, and hast brought with thee books of heresy and treason, and
thou must confess to us, who translated them, printed them, and
who sent them over, (for once I knew thee to be but a messenger,)
and in so doing the queen's Highness will be good to thee, (for
she hath forgiven greater things than this,) and thou shalt find
as much favour as is possible. But if thou be stubborn, and wilt
not confess, thou wilt be wondrous evil handled; for we know the
truth already: but this we do, only to see whether thou wilt be
true of thy word or no."

     Elizabeth.--"Sir, ye have my confession, and more than that I
cannot say."

     Martin.--"Thou must say more, and shalt say more. Dost thou
think that we will be fully answered by this examination that thou
hast made? Thou rebel whore and traitor heretic! thou dost refuse
to swear upon the evangelists before a judge, I hear say. Thou
shalt be racked inch-meal, thou traitorly whore and heretic! but
thou shalt swear before a judge before thou go: yea, and thou
shalt be made to confess how many books thou hast sold, and to
whom."

     Elizabeth.--"Sir, I understand not what an oath is, and
therefore I will take no such thing upon me. And no man hath
bought any books of me as yet, for those books that I had, your
commissioners have them all."

     .Martin..--"Thou traitorly whore! we know that thou hast sold
a number of books, yea, and to whom; and how many times thou hast
been here, and where thou liest, and every place that thou hast
been in. Dost thou think that thou hast fools in hand?"

     Elizabeth.--"No, sir, ye be too wise for me; for I cannot
tell how many places I have been in myself. But if it were in
Turkey, I should have meat and drink and lodging for my money."

     Martin.--"Thou rebel whore! thou hast spoken evil words by
the queen, and thou dwellest amongst a sort of traitors and
rebels, that cannot give the queen a good word."

     Elizabeth.--"I am not able to accuse any man thereof, neither
yet is there any man that can prove any such things by me, as ye
lay unto my charge. For I know by God's word, and God's book hath
taught me, what is my duty to God, and unto my queen, and
therefore (as I said) I am assured that no man living upon the
earth can prove any such things by me."

     Martin.--"Thou rebel and traitorly whore, thou shalt be so
racked and handled, that thou shalt be an example to all such
traitorly whores and heretics; and thou shalt be made to swear by
the holy evangelists, and confess to whom thou hast sold all and
every one of these heretical books that thou hast sold: for we
know what number thou hast sold and to whom; but thou shalt be
made to confess in spite of thy blood."

     Elizabeth.--"Here is my carcass: do with it what you will.
And more than that you cannot have, Master Martin; ye can have no
more but my blood."

     Then fared he as though he had been stark mad, and said,
"Martin! why callest thou me Martin?"

     Elizabeth.--"Sir, I know well enough: for I have been before
you ere now. Ye delivered me once at Westminster."

     Martin.--"Where didst thou dwell then?"

     Elizabeth.--"I dwelt in the Minories."

     Martin.--"I delivered thee and thy husband both; and I
thought then, that thou wouldest have done otherwise than thou
dost now. For if thou hadst been before any bishop in England, and
said the words that thou didst before me, thou hadst fried a
faggot: and though thou didst not burn then, thou art like to burn
or hang now,"

     Elizabeth.--"Sir, I promised you then, that I would never be
fed with an unknown tongue, and no more will I yet."

     Martin.--"I shall feed thee well enough. Thou shalt be fed
with that (I warrant thee) which shall be smally to thine ease."

     Elizabeth.--"Do what God shall suffer you to do: for more ye
shall not." And then he arose and so departed, and went to the
keeper's house, and said to the wife, "Whom hast thou suffered to
come to this vile traitorly whore and heretic, to speak with her?"
Then said the keeper's wife, "As God receive my soul, here came
neither man, woman, nor child, to ask for her."

     Martin.--"If any man, woman, or child, come to ask for her, I
charge thee, in pain of death, that they be laid fast; and give
her one day bread, and another day water."

     Elizabeth.--"If ye take away my meat, I trust that God will
take away my hunger."

     And so he departed and said, "that was too good for her: "and
then was she shnt up under two locks in the Clink where she was
before.

The third examination, before Dr. Martin again.

     Then was she brought before him in his chamber, within my
Lord Chancellor's house, who asked her, saying, "Elizabeth, wilt
thou confess these things that thou hast been examined upon? for
thou knowest that I have been thy friend; and in so doing, I will
be thy friend again:" giving her many fair words, and then
demanding of her how many gentlemen were beyond the seas.

     Elizabeth.--"It is too much for me to tell you how many there
are on the other side."

     Martin.--"No, I mean but in Frankfort and Embden, where thou
hast been."

     Elizabeth.--"Sir, I did never take account of them; it is a
thing that I look not for."

     Martin.--"When shall I hear a true word come out of thy
mouth?"

     Elizabeth.--"I have told you the truth; but because that it
soundeth not to your mind, therefore ye will not credit it."

     Martin.--"Wilt thou yet confess? and if thou wilt, that that
I have promised, I will do: and if thou wilt not, I promise thee
thou must go even hence to the rack; and therefore confess."

     Elizabeth.--"I can say no more than I have said."

     Martin.--"Well, forasmuch as she will confess no more, have
her away to the rack, and then she will be marred." Then answered
a priest that sat there, and said, "Woman, take an oath; and
confess. Wilt thou be hurt for other men?"

     Elizabeth.--"I can confess no more than I have. Do with my
carcass what ye will."

     .Martin.--"Did ye ever hear the like of this heretic? What a
stout heretic is this! We have the truth, and we know the trnth,
and yet look whether she will confess. There is no remedy but she
must needs to the rack, and therefore away with her: "and so
commanded her out of the door, and called her keeper unto him, and
said to him, "There is no remedy but this heretic must be racked;"
and talked with him more, but what it was she heard not.

     Then he called her in again, and said, "Wilt thou not
confess, and keep thee from the rack? I advise thee so to do: for
if thou wilt not, thou knowest not the pain thereof yet, but thou
shalt do."

     Elizabeth.--"I can confess no more. Do with my carcass what
ye will."

     Martin.--"Keeper, away with her; thou knowest what I said:
let her know the pain of the rack! "And so she departed, thinking
no less, but that she should have gone to the rack, till she saw
the keeper turn toward the Clink again.

     And thus did God alienate their hearts and diminish their
tyrannous power, unto the time of further examinations; for she
was brought before the bishop, the dean, and the chancellor, and
other commissioners, first and last, thirteen times.

The fourth examination, before the bishop of London, Sir Roger
Cholmley, Dr. Cooke the recorder of London, Dr. Roper of Kent, and
Dr. Martin.

     First, she being presented by Dr. Martin before the bishop of
London, Dr. Martin began to declare against her, saying, "The lord
chancellor hath sent you here a woman, which hath brought books
over from Embden, where all these books of heresy and treason are
printed, and hath therewith filled all the land with treason and
heresy, neither yet will she confess who translated them, nor who
printed them, nor yet who sent them over: wherefore my Lord
Chancellor committeth her unto my Lord of London, he to do with
her as he shall think good. For she will confess nothing, but that
she bought these said books in Amsterdam, and so brought them over
to sell for gain."

     Dr. Cooke.--"Let her head be trussed in a small line, and
make her to confess."

     Martin.--"The book is called Antichrist, and so may it be
well called; for it speaketh against Jesus Christ and the queen.
Besides that, she hath a certain spark of the Anabaptists, for she
refuseth to swear upon the four evangelists before a judge: for I
myself and Master Hussey have had her before us four times, but we
cannot bring her to swear. Wherefore my Lord Chancellor would that
she should abstain and fast, for she hath not fasted a great
while; for she hath lien in the Clink a good while, where she had
too much her liberty."

     Then said the bishop, "Why wilt thou not swear before a
judge! That is the right trade of the Anabaptists."

     Elizabeth.--"My Lord, I will not swear that this hand is
mine."

     "No!" said the bishop, "and why?"

     Elizabeth.--"My Lord, Christ saith, that whatsoever is more
than yea, yea, or nay, nay, it cometh of evil. And moreover, I
know not what an oath is; and therefore I will take no such thing
upon me."

     Then said Cholmley, "Twenty pounds, it is a man in a woman's
clothes! twenty pounds, it is a man!"

     Bonner.--"Think you so, my Lord?"

     Cholmley.--"Yea, my Lord," &c.

     Elizabeth.--"My Lord, I am a woman."

     Bishop.--"Swear her upon a book, seeing it is but a question
asked."

     Then said Cholmley, "I will lay twenty pounds, it is a man."

     Then Dr. Cooke brought her a book, commanding her to lay
thereon her hand.

     Elizabeth.--"No, my Lord, I will not swear; for I know not
what an oath is. But I say that I am a woman, and have children."

     Bishop.--"That know not we: wherefore swear."

     Cholmley.--"Thou ill-favoured whore, lay thy hand upon the
book; I will lay on mine:" and so he laid his hand upon the book.

     Elizabeth.--"So will not I mine."

     Then the bishop spake a word in Latin, out of St. Paul, as
concerning swearing.

     Elizabeth.--"My Lord, if you speak to me of St. Paul, then
speak English, for I understand you not."

     Bishop.--"I dare swear that thou dost not."

     Elizabeth.--"My Lord, St. Paul saith, that five words spoken
in a language that may be undersfood, are better than many in a
foreign or strange tongue, which is unknown."

     Dr. Cooke.--"Swear before us, whether thou be a man or a
woman."

     Elizabeth.--"If ye will not believe me, then send for women
into a secret place, and I will be tried."

     Cholmley.--"Thou art an ill-favoured whore." Then said the
bishop, " How believest thou in the sacrament of the altar?"

     Elizabeth.--"My Lord, if it will please you that I shall
declare mine own faith, I will."

     The bishop.--"Tell me, how believest thou in the sacrament of
the altar?"

     Elizabeth.--"Will it please you that I shall declare my
faith? And if it be not good, then teach me a better, and I will
believe it."

     Dr. Cooke.--"That is well said: declare thy faith."

     Elizabeth.--"I believe in God the Father Almighty, the Son,
and the Holy Ghost, three Persons and one God. I believe all the
articles of my Creed. I believe all things written in the Holy
Scripture, and all things agreeable with the Scripture, given by
the Holy Ghost unto the church of Christ, set forth and taught by
the church of Christ. I believe that Jesus Christ, the only Son of
God, that immaculate Lamb, came into the world to save sinners;
and that in him, by him, and through him, I am made clean from my
sins; and without him I could not. I believe that in the holy
sacrament of Christ's body and blood, which he did institute and
ordain, and left among his disciples that night before he was
betrayed, when I do receive this sacrament in faith and spirit, I
do receive Christ."

     Bishop.--"No more, I warrant you, but the sacrament of
Christ's body and blood, received but in spirit and faith, with
these heretics."

     Cholmley.--"Ah whore! spirit and faith, whore!"

     Elizabeth.--"This sacrament never man could or did make, but
only He, that did what no man could do."

     Martin.--"Then thou must allow that grass is a sacrament; for
who could make grass, but he only?"

     Elizabeth.--"Sir, he hath suffered, and made a suffucient
sacrifice once for all, and so hath he made his sacrament
sufficient once for all; for there was never man that could say,
Take, eat; this is my body, that is broken for you; but only Jesus
Christ, who had his body broken for the sins of the world; which
sacrament he hath left here amongst us for a testimonial of his
death, even to the world's end."

     Martin.--"Who taught thee this doctrine? did Scory?"

     Elizabeth.--"Yea, Bishop Scory and others that I have heard."

     Bishop.--"Why, is Scory bishop now?"

     Elizabeth.--"If that do offend you, call him Dr. Scory, if ye
will."

     Roper.--"I knew when he was but a poor doctor."

     Martin.--"What do ye call Scory?"

     Elizabeth.--"Our superintendent."

     Bishop.--"Lo! their superintendent."

     Martin.--"And what are ye called?"

     Elizabeth.--"Christ's congregation."

     Bishop.--"Lo! Christ's congregation, I warrant you."

     Dr. Cooke.--"What living hath Scory?"

     Elizabeth.--"Sir, as far as I do know, he liveth by his own,
for I know no man that giveth him aught."

     Recorder.--"Yes, I warrant you, he hath enough sent him out
of England."

     Elizabeth.--"Sir, I know no such thing."

     Cholmley.--"Hark! whore, hark! hark! how I do believe."

     Elizabeth.--"My Lord, I have told you my belief."

     Cholmley.--"Hark, thou ill-favoured whore, how I do believe.
When the priest hath spoken the words of consecration, I do
believe that there remaineth the very body that was born of the
Virgin Mary, was hanged on the cross, was dead and buried, and
descended into hell, and rose again on the third day, and ascended
into heaven, and sitteth at the right hand of God. The same body,
when the priest hath spoken the words, cometh down, and when the
priest lifteth up his body on this wise," he, lifting up his
hands, said, "there it is."

     Elizabeth.--"I have told you also how I do believe."

     Martin.--"Away with her."

     Cholmley.--"Ah, evil-favoured whore! nothing but spirit and
faith, whore! "

     Martin.--"Away with her, we have more to talk withal."

     Then was she carried into the coal-house, and searched for
books, and then put into the stock-house, and her knife, girdle,
and apron taken from her.

The fifth examination, before the bishop of London's chancellor.

     Then was she brought out of the stock-house, and brought
before the bishop's chancellor, who required of her, what age she
was of.

     Elizabeth.--"Sir, forty years and upwards."

     The bishop's Chancellor.--"Why, thou art a woman of fair
years what shouldst thou meddle with the Scriptures? It is
necessary for thee to believe, and that is enough. It is more fit
for thee to meddle with thy distaff, than to meddle with the
Scriptures. What is thy belief? I would hear it; for it cannot be
good, in that thou art brought into prison."

     Elizabeth.--"Sir, if it will please you to hear, I will
declare it unto you. But I pray you that you will take your pen
and write it, and then examine it; and if ye find any thing
therein that is not fit for a Christian woman, then teach me
better, and I will learn it."

     Chancellor.--"Well said. But who shall judge between thee and
me?"

     Elizabeth.--"The Scripture."

     Chancellor.--"Wilt thou stand by that?"

     Elizabeth.--"Yea, sir."

     Chancellor.--"Well, go thy way out at the door a little
while, for I am busy, and I will call for thee anon again."

     Then he called me again, and said, "Now woman, the time is
too long to write. Say thy mind, and I will bear it in my head."

     Then Elizabeth began, and declared her faith to him, as she
had done before the bishop.

     Chancellor.--"Woman, spirit and faith I do allow; but dost
not thou believe that thou dost receive the body of Christ,
really, corporally, and substantially?"

     Elizabeth.--"These words, really and corporally, I understand
not; as for substantially, I take it, ye mean I should believe
that I should receive his human body (which is upon the right hand
of God, and can occupy no more places at once); and that believe
not I."

     Chancellor.--"Thou must believe this, or else thou art
damned."

     Elizabeth.--"Sir, can ye give me belief or faith?"

     Chancellor.--"No, God must give it thee."

     Elizabeth.--"God hath given me no such faith or belief."

     The chancellor then declared a text of St. Paul in Latin, and
then in English, saying, I could make thee believe, but that thou
hast a cankered heart, and wilt not believe. Who then can make
thee to believe?"

     Elizabeth.--"You said even now, that faith or belief cometh
of God; and so believe I, and then may not I believe an untruth to
be a truth."

     Chancellor.--"Dost thou not believe that Christ's flesh is
flesh in thy flesh?"

     Elizabeth.--"No, sir, I believe not that; for my flesh shall
putrefy and rot."

     Chancellor.--"Christ said, My flesh is flesh in flesh."

     Elizabeth.--"Whoso receiveth him fleshly, shall have a
fleshly resurrection."

     Chancellor.--"Christ saith in the sixth of John, My flesh is
meat indeed, and my blood is drink indeed."

     Elizabeth.--"Christ preached to the Capernaites, saying,
Except ye eat the flesh of the Son of man, and drink his blood, ye
shall not have life in you: and the Capernaites murmured at it.
And his disciples also murmured, saying among themselves, This is
a hard saying, and who can abide it? Christ understood their
meaning, and said, Are ye also offended? will ye also go away?
What and if ye shall see the Son of man ascend up to heaven, from
whence he came? will that offend you? It is the Spirit that
quickeneth, the flesh profiteth nothing. I pray you, sir, what
meaneth Christ by that?"

     Chancellor.--"O, God forbid. Would ye have me to interpret
the Scriptures? We must leave that for our old ancient fathers,
which have studied Scriptures a long time, and have the Holy Ghost
given unto them."

     Elizabeth.--"Why, sir, have you not the Holy Ghost given and
revealed unto you?"

     Chancellor.--"No, God forbid that I should so believe; but I
hope, I hope. But ye say, ye are of the Spirit: will you say that
ye have no profit in Christ's flesh?"

     Elizabeth.--"Sir, we have our profit in Christ's flesh, but
not as the Capernaites did understand it; for they understood,
that they must eat his flesh as they did eat ox-flesh and other,
and drink his blood as we drink wine or beer out of a bowl. But so
we must not receive it. But our profit that we have by Christ, is
to believe that his body was broken upon the cross, and his blood
shed for our sins: that is the very meaning of Christ, that so we
should eat his flesh, and drink his blood, when he said, My flesh
is meat indeed, and my blood is drink indeed."

     Chancellor.--"How doth thy body live, if Christ's flesh is
not flesh in thy flesh?"

     Elizabeth.--"Sir, I was a body before I had a soul; which
body God had created, and yet it could not live, till God had
breathed life into me, and by that life doth my body live. And
when it shall please God to dissolve my life, my flesh will offer
itself unto the place from whence it came; and through the merits
of Christ, my soul will offer itself to the place from whence it
came."

     Chancellor.--"Yea, but if thou do not believe that Christ's
flesh is flesh in thy flesh, thou canst not be saved."

     Elizabeth.--"Sir, I do not believe that."

     Chancellor.--"Why, doth not Christ say, My flesh is meat
indeed, and my blood is drink indeed? Canst thou deny that?"

     Elizabeth.--"I deny not that; for Christ's flesh and blood is
meat and drink for my soul, the food of my soul. For whosoever
believeth that Jesus Christ the Son of God hath died and shed his
blood for his sins, his soul feedeth thereon for ever."

     Chancellor.--"When thou receivest the sacrament of the altar,
dost thou not believe that thou dost receive Christ's body?"

     Elizabeth.--"Sir, when I do receive the sacrament which
Christ did institute and ordain the night before he was betrayed,
and left among his disciples, as often (I say) as I receive it, I
believe that spiritually, and by faith, I receive Christ. And of
this sacrament, I know Christ himself to be the author, and none
but he. And this same sacrament is an establishment to my
conscience, and an augmenting to my faith."

     Chancellor.--"Why, did not Christ take bread, and give
thanks, and break it, and give it to his disciples, and say, Take,
eat; this is my body that is given for you? Did he give them his
body, or no?"

     Elizabeth.--"He also took the cup, and gave thanks to his
Father, and gave it unto his disciples, saying, Drink ye all
hereof: for this is the cup of the new testament in my blood,
which shall be shed for many. Now I pray you, sir, let me ask you
one question: Did he give the cup the name of his blood, or else
the wine that was in the cup?"

     Then was he very angry, and said, "Dost thou think that thou
hast a hedge-priest in hand?"

     Elizabeth.--"No, sir, I take you not to be a hedge-priest. I
take you for a doctor."

     Chancellor.--"So methinketh. Thou wilt take upon thee to
teach me."

     Elizabeth.--"No, sir; but I let you know what I know; and by
argument, one shall know more. Christ said, As oft as ye do this,
do it in the remembrance of me: but a remembrance is not of a
thing present, but absent. Also St. Paul saith, So oft as ye shall
eat of this bread, and drink of this cup, ye shall show forth the
Lord's death till he come: then we may not look for him here,
until his coming again at the latter day. Again, is not this
article of our belief true, 'He sitteth at the right hand of God
the Father Almighty; from thence he shall come to judge both the
quick and the dead?' But if he shall not come before he come to
judgment, then how is he here present in your sacrament of the
altar? Wherefore I believe that the human body of Christ occupieth
no more but one place at once; for when he was here, he was not
there."

The sixth examination, before the bishop's chancellor.

     The bishop's chancellor said unto her, "Woman, the last time
that thou wast before me, our talk was concerning the sacrament."

     Elizabeth.--"Sir, true it is, and I trust that I said nothing
that ye can deny by the Scriptures."

     Chancellor.--"Yes, thou wilt not believe that Christ's flesh
is flesh in thy flesh."

     Elizabeth.--"No, sir; God hath given me no such belief; for
it cannot be found by the Scriptures."

     Chancellor.--"Wilt thou believe nothing but what is in the
Scripture? Why, how many sacraments dost thou find in the
Scripture?"

     Elizabeth.--"The church of Christ doth set down twain."

     Chancellor.--"I will as well find seven by the Scripture, as
thou shalt find twain."

     Elizabeth.--"Sir, I talk not to you thereof; but I say that
the church of Christ setteth out twain, and I have been taught no
more."

     Chancellor.--"What are those twain?"

     Elizabeth.--"The sacrament of Christ's body and blood, and
the sacrament of baptism."

     Chancellor.--"What sayest thou by the sacrament of wedlock?"

     Elizabeth.--"I have not heard it called a sacrament, but the
holy estate of matrimony, which ought to be kept of all men that
take it upon them."

     Chancellor.--"How sayest thou by priests? Is it good that
they should marry? is it to be kept of them?"

     Elizabeth.--"I come not hither to reason any such matters,
for I am no divine; and also it is no part of my faith."

     Chancellor.--"Can ye not tell? ye shall tell or ever you go."

     Elizabeth.--"Sir, then must ye keep me a good while: for I
have not studied the Scriptures for it."

     Chancellor.--"No! why, ye will not be ashamed to flee unto
the highest mystery, even to the sacrament, at the first dash; and
ye are not afraid to argue with the best doctor in the land."

     Elizabeth.--"God's mysteries I will not meddle with; but all
things that are written, are written for our edification."

     Chancellor.--"What say you by prayer for the dead? Is it not
meet that if a man's friend be dead, his friend commend his soul
unfo God?"

     Elizabeth.--"There is no Christian man that will commend his
friend or his foe unto the devil. And whether it be good for him
when he is dead or no, sure I am, that it is good when he is
alive."

     Chancellor.--"Then thou allowest not prayer to be good for
them when they be dead, and lying in purgatory. Is it not meet
that prayer be made unto God for them?"

     Elizabeth.--"Sir, I never heard in the Scriptures of
purgatory; but in the Scriptures I have heard of heaven and hell."

     Chancellor.--"Why, ye have nothing but the skimming of the
Scriptures. Our ancient fathers could find out in the bottom of
the Scriptures that there is a purgatory. Yea, they could find it
in the New Testament, that a priest shall take the sacrament, and 
go to the altar, and make an oblation, and offer it up every day."

     Elizabeth.--"Sir, that could never be found in the Bible, nor
Testament, as far as I could hear."

     Chancellor.--"Whom dost thou hear read either the Bible or
Testament, but a sort of schismatics, bawdy bishops, and hedge-
priests, (which have brought into the church a stinking communion,
which was never heard of in any place in the world, but here in
England,) which have deceived the king, and all the nobility, and 
all the whole realm?"

     Elizabeth.--"Sir, it is a vile name that ye give them all."

     Chancellor.--"Where are all the hedge-knaves become now, that
they come not to their answer?"

     Elizabeth.--"Answer, sir? why, they have answered both with
the Scriptures, and also with their blood. And then where were
you, that ye came not forth to answer in their times? I never knew
any of you that were troubled, but twain, and that was not for
God's word; it was for their disobedience."

     Chancellor.--"No, I pray you? did ye not know that we were
killed, hanged, burnt, and headed?"

     Elizabeth.--"Sir, I never knew that any of you ever were
either hanged, killed, burnt, or headed."

     Chancellor.--"No! did ye never hear that the bishop of
Rochester lost his head, for the supremacy of the bishops of
Rome?"

     Elizabeth.--"Then he died not for God's word."

     Chancellor.--"Well, thou wilt believe nothing but that which
is written in God's word. Where canst thou find the sabbath
written in the Scripture, by the name of the sabbath? for the
right sabbath day will I prove to be Saturday: or where canst thou
find the articles of the Creed in the Scripture by the name of the
articles? or where canst thou find in the Scripture, that Christ
went down into hell?"

     Elizabeth.--"What place or part in the Scripture can ye find
to disprove any of these things?"

     Chancellor.--"What priest hast thou lien withal, that thou
hast so much Scripture? Thou art some priest's woman, I think, for
thou wilt take upon thee to reason, and teach the best doctor in
all the land, thou!"

     Elizabeth.--"I was never yet priest's wife, nor yet priest's
woman."

     Chancellor.--"Have I touched your conscience?"

     Elizabeth.--"No, sir, ye have not touched my conscience; but
beware ye hurt not your own."

     Chancellor.--"Thou hast read a little in the Bible or
Testament, and thou thinkest that thou art able to reason with a
doctor that hath gone to school thirty years; and, before God, I
think if I had talked thus much with a Jew, as I have done with
thee, he would have turned ere this time. But I may say by you, as
Christ said by Jerusalem, saying, O Jerusalem, Jerusalem! how oft
would I have gathered thee together, even as a hen gathereth her
chickens, but thou wouldest not. And so would we gather you
together in one faith, but ye will not: and therefore your own
blood be upon your own heads; for I can do no more but teach you.
Thou art one of the rankest heretics that ever I heard; for thou
believest nothing but what is in the Scripture: and therefore thou
art damned."

     Elizabeth.--"I do believe all things written in the
Scripture, and all things agreeable with the Scripture, given by
the Holy Ghost unto the church of Christ, set forth and taught by
the church of Christ; and shall I be damned because I believe the
truth, and will not believe an untruth?"

     Then the chancellor called the keeper, saying, "Cluney, take
her away! thou knowest what thou hast to do with her."

     And so she departed, and was brought again to the stock-
house, and there she lay certain days, and both her hands manacled
in one iron; and afterward she was removed into the Lollards'
Tower, and there she remained with both her feet in the stocks and
irons, till the next time of examination.

The seventh examination, before the chancellor and the bishop's
scribe.

     When she was brought before the said chancellor and the
scribe, the chancellor said unto her; "Woman, thou hast been twice
before me, but thou and I could not agree; and here be certain
articles that my Lord the bishop of London would that thou
shouldest make answer unto me, which are these: First, how many
sacraments thou dost allow."

     Elizabeth.--"Sir, as many as Christ's church doth allow, and
that is twain."

     Then said the scribe, "Thou wast taught seven, before King
Edward's days."

     Chancellor.--"Which two sacraments be those that thou dost
allow?"

     Elizabeth.--"The sacrament of the body and blood of Jesus
Christ, and the sacrament of baptism."

     Chancellor.--"Dost thou not believe that the pope of Rome is
the supreme head of the church, immediately under God in earth?"

     Elizabeth.--"No, sir, no man can be the head of Christ's
church; for Christ himself is the head, and his word is the
governor of all that be of that church, wheresoever they be
scattered abroad."

     Chancellor.--"Dost thou not believe that the bishop of Rome
can forgive thee all thy sins, heretical, detestable, and
damnable, that thou hast done from thine infancy unto this day?"

     Elizabeth.--"Sir, the bishop of Rome is a sinner as I am, and
no man can forgive me my sins, but he only that is without sin;
and that is Jesus Christ, which died for my sins."

     Chancellor.--"Dost thou not know that the pope sent over his
jubilees, that all that ever would fast and pray, and go to the
church, should have their sins forgiven them?"

     The scribe.--"Sir, I think that she was not in the realm
then."

     Chancellor.--"Hast thou not desired God to defend thee from
the tyranny of the bishop of Rome, and all his detestable
enormities?"

     Elizabeth.--"Yes, that I have."

     Chancellor.--"And art thou not sorry for it?"

     Elizabeth.--"No, sir, not a whit."

     Chancellor.--"Hast thou not said, that the mass was wicked,
and the sacrament of the altar most abominable?"

     Elizabeth.--"Yes, that I have."

     Chancellor.--"And art thou not sorry for it?"

     Elizabeth.--"No, sir, not a whit."

     Chancellor.--"Art thou not content to go to the church, and
hear mass?"

     Elizabeth.--"I will not go to the church, either to mass or
matins, till I may hear it in a tongue that I can understand: for
I will be fed no longer in a strange language." And always the
scribe did write every of these articles, as they were demanded,
and answered unto.

     Then the scribe asked her from whence she came.

     The chancellor said, "This is she that brought over all these
books of heresy and treason."

     Then said the scribe to her, "Woman, where hadst thou all
these books?"

     Elizabeth.--"I boUght them in Amsterdam, and brought them
over to sell, thinking to gain thereby."

     Then said the scribe, "What is the name of the book?"

     Elizabeth.--"I cannot tell."

     The scribe.--"Why wouldst thou buy books, and know not their
names?"

     Then said Cluney the keeper, "Sir, my Lord Bishop did send
for her by name, that she should come to mass, but she would not."

     Chancellor.--"Yea, did my Lord send for her by name, and
would she not go to mass?"

     Elizabeth.--"No, sir, I will never go to mass, till I do
understand it, by the leave of God."

     Chancellor.--"Understand it! Why, who the devil can make thee
to understand Latin, thou being so old?"

     Then the scribe commanded her to set her hand to all the said
things.

     Elizabeth said, "Sir, then let me hear it read first."

     Then said the scribe, "Master Chancellor! shall she hear it
read?"

     Chancellor.--"Yea, let the heretic hear it read." Then she
heard it read, and so she set to her hand.

The eighth examination, before the bishop.

     When she was brought before the bishop, he asked the keeper,
"Is this the woman that hath the three children?" And the keeper
said, "Yea, my Lord."

     Bishop.--"Woman, here is a supplication put unto my hands for
thee. In like case there was another supplication put up to me for
thee afore this, in the which thou madest as though that I should
keep thy children."

     Elizabeth.--"My Lord, I did not know of this supplication,
nor yet of the other."

     Then said the bishop, "Master Dean, is this the woman you
have sued so earnestly for?"

     Dean.--"Yea, my Lord."

     Dean.--"Woman, what remaineth in the sacrament of the altar,
when and after that the priest hath spoken the words of
consecration?"

     Elizabeth.--"A piece of bread. But the sacrament of Christ's
body and blood, which he did institute and leave amongst his
disciples the night before he was betrayed, ministered according
to his word, that sacrament I do believe."

     Dean.--"How dost thou believe concerning the body of Christ?
where is his body, and how many bodies hath he?"

     Elizabeth.--"Sir, in heaven, he sitteth on the right hand of
God."

     Dean.--"From whence came his human body?"

     Elizabeth.--"He took it of the Virgin Mary."

     Dean.--"That is flesh, blood, and bones, as mine is. But what
shape hath his spiritual body? hath it face, hands, and feet?"

     Elizabeth.--"I know no other body that he hath, but that body
whereof he meant when he said, This is my body which is given for
you; and this is my blood which shall be shed for you. Whereby he
plainly meaneth that body, and no other, which he took of the
Virgin Mary, having the perfect shape and proportion of a human
body."

     Then said Story, "Ye have a wise body; for ye must go to the
stake."

     Dean.--"Art thou content to believe in the faith of Christ's
church? But to ask of thee what Christ's church is, or where it
is, I let it pass."

     Elizabeth.--"Sir, to that church I have joined my faith, and
from it I purpose never to turn, by God's help."

     Dean.--"Wouldst thou not be at home with thy children with a
good will?"

     Elizabeth.--"Sir, if it please God to give me leave."

     Dean.--"Art thou content to confess thyself to be an ignorant
and foolish woman, and to believe as our holy father the pope of
Rome doth, and as the lord cardinal's Grace doth, and as my Lord
the bishop of London thine ordinary doth, and as the king's Grace,
and the queen's Grace, and all the nobility of England do; yea,
and the emperor's Grace, and all the noble princes of
Christendom?"

     Elizabeth.--"Sir, I never was wise, but in few words I shall
make you a brief answer how I do believe. I do believe all things
that are written in the Scriptures given by the Holy Ghost unto
the church of Christ, set forth and taught by the church of
Christ. Hereon I ground my faith, and on no man."

     Then said Story, "And who shall be judge?"

     Elizabeth.--"Sir, the Scripture."

     Story.--"And who shall read it?"

     Elizabeth.--"He unto whom God hath given the understanding."

     Bishop.--"Woman, be reformable; for I would thou Wert gone;
and Master Dean here hath earnestly sued for thee."

     Dean.--"Woman, I have sued for thee indeed, and I promise
thee, if thou wilt be reformable, my Lord will be good unto thee."

     Elizabeth.--"I have been before my Lord Bishop, and before
Master Chancellor three times, and have declared my faith."

     Dean.--"And yet I know that Master Chancellor will say, that
thou art a rank heretic."

     Story.--"Away with her."

     Bishop.--"Master Dean, ye know that I may not tarry, nor you
neither: Let her keeper bring her home to your own chamber soon,
at four o'clock at afternoon; and if that ye find her reasonable,
then let her go, for I would that she were gone." Then said the
dean, "With a good will, my Lord."

     And so she was sent unto the place from whence she came,
until it was four of the clock at afternoon.

The ninth examination, before the dean, by whom it pleased God to
deliver her.

     When it was four of the clock at afternoon, as the hour was
appointed, and the dean was set, he asked her, "Art thou a fool
now, as thou wast today?"

     Elizabeth.--"Sir, I have learned but small wisdom since."

     Dean.--"Dost thou think that I am better learned than thou?"

     Elizabeth.--"Yes, sir, that I do."

     Dean.--"Thinkest thou that I can do thee good?"

     Elizabeth.--"Yea, sir, and if it please God that ye will."

     Dean.--"Then I will do thee good indeed. What dost thou
receive, when thou receivest the sacrament which Christ left among
his disciples the night before he was betrayed?"

     Elizabeth.--"Sir, that that his disciples did receive."

     Dean.--"What did they receive?

     Elizabeth.--"Sir, that that Christ gave them, they received."

     Dean.--"What answer is this? was Christ there present?"

     Elizabeth.--"Sir, he was there present; for he instituted his
own sacrament."

     Dean.--"He took bread; and he brake it, and he gave it to his
disciples, and said, Take, eat; this is my body which shall be
broken for you. When thou receivest it, dost thou believe that
thou receivest his body?"

     Elizabeth.--"Sir, when I receive, I believe that through
faith I do receive Christ."

     Dean.--"Dost thou believe that Christ is there?"

     Elizabeth.--"Sir, I believe that he is there to me, and by
faith I do receive him."

     Dean.--"He also took the cup, and gave thanks, and gave it to
his disciples, and said, Drink ye all hereof: this is the cup of
the new testament in my blood, which is shed for many for the
remission of sins. When thou dost receive it after the institution
that Christ ordained among his disciples, the night before he was
betrayed, dost thou believe that Christ is there?"

     Elizabeth.--"Sir, by faith I believe that he is there, and by
faith I do believe that I do receive him."

     Dean.--"Now thou hast answered me. Remember that thou sayest,
that when thou dost receive according to the institution of
Christ, thou dost receive Christ."

     Elizabeth.--"Sir, I believe Christ not to be absent from his
own sacrament."

     Dean.--"How long wilt thou continue in that belief?"

     Elizabeth.--"Sir, as long as I do live, by the help of God:
for it is, and hath been, my belief."

     Dean.--"Wilt thou say this before my Lord?"

     Elizabeth.--"Yea, sir."

     Dean.--"Then I dare deliver thee. Why, thou calf! why wouldst
thou not say so to-day?"

     Elizabeth.--"Sir, ye asked me no such question."

     Dean.--"Then ye would stand in disputation how many bodies
Christ had."

     Elizabeth.--"Sir, indeed that question ye did ask me."

     Dean.--"Who shall be thy sureties that thou wilt appear
before my Lord of London and me upon Friday next?"

     Elizabeth.--"Sir, I have no sureties, nor know I where to
have any."

     Then spake the dean unto two women that stood there, who had
earnestly sued for her, saying, "Women, will ye be her sureties,
that she shall appear before my Lord of London and me upon Friday
next."

     The women.--"Yea, sir, and it please you."

     Dean.--"Take heed that I find you no more a brabbler in the
Scripture."

     Elizabeth.--"Sir, I am no brabbler in the Scripture, nor yet
any man can burden me therewith."

     Dean.--"Yes, I have heard of you well enough, what ye are."

     Then said he to the two women, "What if a man should touch
your conscience; do ye not smell a little of heresy also?"

     The women.--"No, sir."

     Dean.--"Yes, a little of the frying-pan, or else wherefore
have ye twain so earnestly sued for her?"

     The one woman answered, "Because that her children were like
to perish, and therefore God put me in mind to sue for her."

     Then said the other woman, "And I gat her child a nurse, and
I am threatened to stand to the keeping of her child; and
therefore it standeth me in hand to sue to have her out."

     Dean.--"Woman, give thanks unto these honest women, who have
so earnestly sued for thee, and I promise thee so have I. These
great heretics will receive nothing but in spirit and faith." And
so he rose and departed.

     Elizabeth.--"Sir, God be praised, and I thank you for your
goodness and theirs also."

     And so he went away; and upon the Friday next, because she
was accused, her two sureties went thither, and were discharged.



398. ELIZABETH LAWSON.

     In the town of Bedfield, and in the county of Suffolk, was
dwelling an ancient godly matron, named Elizabeth Lawson, about
the age of sixty years. This Elizabeth was apprehended as a
heretic by the constables of the same town, named Robert Kitrich,
and Thomas Elas, in the year of our Lord 1556, because she would
not go to church, to hear mass, and receive the sacrament and
believe in it. First, they laid her in a dungeon; and, after that,
she was carried unto Norwich, and from thence to Bury gaol, where
at last she was condemned to be burnt. In the mean time Sir John
Sylliard had her home unto his house, he being high sheriff that
year; where she was hardly kept, and wrapped in irons, till at
length, when they by no means could move her to recant, she was
sent to prison again with shameful revilings.

     Thus she continued in prison the space of two years and three
quarters. In the mean time there was burnt her son, and many more,
whereby she would often say, "Good Lord, what is the cause that I
may not yet come to thee with thy children? Well, good Lord! thy
blessed will be done, and not mine."

     Not long after this (most happily) followed the death of
Queen Mary, after whom succeeded our queen that now is; at which
time this Elizabeth Lawson remained yet still in Bury prison, till
at last she was bailed upon sureties, or else she could not be
delivered. For she being a condemned person, neither temporalty,
nor yet spiritual authority, would discharge her without sureties.

     Now, she being abroad, and her sureties made afraid by wicked
men, they said, they would cast her again in prison, except she
would see them discharged.

     Then she got a supplication to go unto the queen's Majesty,
and came to a friend of hers, to have his counsel therein; who
willed her to stay a while, because she was old, the days short,
and the expenses great, and winter foul, (for it was a little
before Christmas,) and to tarry until summer. In the mean time God
brake the bond, and shortened her journey; for he took her home to
himself out of this life in peace.

     This good old woman, long before she went to prison, had the
falling-sickness, and told a friend of hers, one Simon Harlston,
after she was apprehended, that she never had it more, but lived
in good health and joy of heart, through our Lord Christ.

     She had a very unkind man to her husband, who, while she was
in prison, sold away her raiment, and would not help her; and
after she was out of prison, she returned home unto him, yet would
he show her no kindness, nor help her neither; and yet the house
and land that he dwelt in, he had by her: wherefore, as long as
she lived, she was found of the congregation.

     The said Elizabeth Lawson also had a sister, wife to one
Robert Hollon in Mickfield in the same county of Suffolk, which
likewise was persecuted and driven out from house to house, and a
young man her son with her, because they would not go to church to
hear mass, and receive the sacrament of the altar.



399. THOMAS CHRISTENMASS AND WILLIAM WATS.

     In this perilous rage of Queen Mary's reign were two men
persecuted, one called Thomas Christenmass, the other William
Wats, of Tunbridge in Kent. As these travelled from place to
place, not resting two nights in one place, it happened them on a
time to come to Rochester in Kent, where, as they [were] entering
into the town, even at the town's end, [they] met with a little
damsel of eight years of age; but whither she went they knew not.
It was then night, and they weary; and fain therefore would have
lien in the same town, but could not tell where, they feared so
the bloody catholics. At last they devised to ask the damsel,
whether there were any heretics in the town, or no? and she said,
Yea. They asked her, Where? She answered them, At such an inn:
telling them the name, and where the inn was. Shortly after, as
they were gone from her, they bethought themselves better, and God
so moving their hearts, they went to the child again, and asked
her how she knew that the innkeeper (of whom she spake before) was
a heretic. "Marry," quoth she, "well enough, and his wife also."
"How knowest thou, pretty maiden?" said they: "I pray thee tell
us." "How know I?" said she; "marry, because they go to the
church; and those that will not hold up their hands there, they
will present them. And he himself goeth from house to house, to
compel them to come to church." When these two men heard this they
gave God praise, and avoided that house, taking the warning of
that maid, (of good bringing-up, as it should seem,) to be God's
marvellous providence towards them.

Another escape of William Wats.

     The foresaid William Wats, dwelling in Queen Mary's days at
Seal in Kent, the last year of her reign save one, was apprehended
by his enemies, and brought by the constables before the bishop
and justices of Tunbridge, where the bishop and justices would
have persuaded him all they could, to turn from the truth; howbeit
in vain, for they could not remove him, although they spent all
the forenoon thereabout, with many flattering words; so merciful
was the Lord unto him.

     Now when dinner-time was come, as they should rise, they
committed the prisoner to the constables again, and so rose up to
go to dinner. The constables took Wats, and led him to a
victualling-house, where, after they had well filled themselves,
they fell asleep, supposing their prisoner to be sure enough under
their hands. Wats's wife being then in the house with her husband,
and very careful for his well doing, seeing the constables thus
fast asleep, desired her husband to depart and go thence,
forasmuch as the Lord had made such a way for him; unto which her
words he would not consent, although she persuaded him all that
she could.

     At the last, (they replying one against another,) a stranger
heard them, and asked her what the matter was, that she was so
earnest with her husband. The wife told him. Then said the
stranger unto Wats these words, "Father! go thy ways in God's
name, and tarry no longer: the Lord hath opened the way unto
thee." Whereupon the said Wats went his way, and his wife departed
from him, and went home to her house at Seal, thinking her husband
had gone another way. Now as she was going in at her door, telling
her friends of his deliverance, immediately came the said Wats in
also, and they all being amazed thereat, willed him in all haste
to get him away; for they thought there would be search for him
immediately.

     Then Wats said, he would eat meat first, and also pray; which
he did, and afterward departed thence. So soon as he was out of
the doors, and had hid himself in a holly-hush, immediately came
the said constables with thirty persons into the said house to
search for him, where they pierced the featherbeds, broke up his
chests, and made such havoc, that it was wonderful. And ever anon
as they were searching, the constable cried, "I will have Wats, I
will have Wats; I tell thee, I will have Wats." But (God be
thanked) Wats could not be found. And when they saw it booted not
to search for him, in the end they took his wife, and set her in a
pair of stocks, where she remained two days; and she was very bold
in the truth, and at the last delivered, through the providence of
God; whose name be glorified in all his works, Amen.



400. JOHN GLOVER OF MANCETTER, GENTLEMAN.

     What a fatherly and manifest providence of the Lord likewise
did appear in the preserving of Master John Glover, of the diocese
of Coventry and Lichfield, in the town of Mancetter, first, at the
taking of Robert, his brother: at which time, although the
commission came down for him, yet so God ordered the matter, that
his brother being sick was apprehended, and yet he, being whole,
escaped, whereof mention is made before.

     And again, another time how miraculously the merciful
providence of the Lord wrought his escape out of his enemies'
hands, they being at his chamber-door, and drawing the latch to
search for him; and how his wife the same time was taken and sent
to Lichfield, read before.



401. ONE DABNEY, A PAINTER.

     There was at London a certain honest godly person, a painter,
named Dabney, whom John Avales, in the time of Queen Mary, had
brought before Bonner, to be examined for his faith. It happened
the same time, as the said Dabney was there, that the bishop was
occupied with the examination of others, so that he was bid to
stand by, and to wait the bishop's leisure. Upon the same, or not
long after, suddenly cometh word to the bishop to prepare him in
all speed; the general procession tarried for him. The bishop
hearing that, setting all business apart, bustleth himself with
all speed possible to the church, there to furnish the procession;
by reason whereof Dabney, who newly came to the house, was there
left alone, while every man else was busied in preparing and
setting themselves forward, according as the case required.

     To be short, as the time called on, Bonner with his household
maketh haste so fast as they can, out of the doors to the
procession. Dabney, being left alone, cometh down to the outward
court next the gate, there walking with himself all heavy, looking
for nothing less than to escape that danger. The porter, who was
only left at home, seeing the man to walk alone, supposing he had
been some citizen there left behind and waiting for opening the
gate, went and opened the wicket, asking if he would go out.
"Yea," said he, "with a good will, if ye will let me out." "With
all my heart," quoth the porter, "and I pray you so do."

     And thus the said Dabney, taking the occasion offered of God,
being let out by the porter, escaped out of the wolf's mouth. The
procession being done, when the bishop returned home, Dabney was
gone, and could not be fonnd: whereupon search was made. But
especially John Avales laid much privy wait for him; who, after
long searching, when he could not get him, at length received
fifteen crowns of his wife, to let him alone when he should see
him; and so that good man escaped.



402. ALEXANDER WIMSHURST, MINISTER.

     A like example of God Almighty's goodness towards his
afflicted servants in that dangerous time of persecution, may also
appear evidently in one Alexander Wimshurst, a priest sometime of
Magdalene College, in Oxford, and then the pope's own knight, but
since an earnest enemy to antichrist, and a man better instructed
in the true fear of God. It happened that one had promoted him to
Bonner for religion, upon what occasion I do not understand.
According to the old manner in such cases provided, he sent forth
Robin Caly, otherwise called Robin Papist, one of his whelps, to
bring in the game, and to cause this silly poor man to appear
before him. Little Robin, like a proper man, bestirreth him in his
business, and smelleth him out; and when he had gotten him,
bringeth him along by Cheapside, not suffering him to talk with
any of his acquaintance by the way, though there were of his old
friends of Oxford that offered to speak unto him.

     When they came into Paul's, it happened this Alexander to
espy Dr. Chedsey, there walking up and down; to whom, because he
was able in such a case to do pleasure, and for that he had been
of his old acquaintance in Oxford, he was very desirous to speak
to him ere he went through. Chedsey, perceiving that Robin Caly
did attend upon him, said that he durst not meddle in the matter.
"Yes," saith little Robin, "you may talk with him if it please
you, Master Doctor! "To be short, Alexander openeth his case, and
in the end desireth, for old acquaintance' sake, that he would
find means he might be rather brought before Dr. Martin to be
examined, than any other. "Nay," saith he, (alleging the words of
Christ unto Peter in the last chapter of St. John,) "you remember,
brother, what is written in the gospel: When thou wast young, thou
didst gird thyself, and wentest whither thou wouldest: but being
aged, other men shall gird thee, and lead thee whither thou
wouldest not." Thus abusing the Scripture to his private meaning,
whereas notwithstanding he might easily have accomplished so small
a request, if it had liked him.

     Thence was he carried to Story and Cook, commissioners, there
to learn what should become of him: before them he did use himself
boldly and stoutly, as they on the other side did urge him with
captious questions very cruelly. When they had baited the poor man
their fill, they asked him where his whore was. "She is not my
whore," said he, "but my lawful wife." "She is thy whore," said
they. "She is not my whore," said he again, "but my wife, I tell
you." So when they perceived that he would not give place unto
them, nor attribute to them so much as they looked for at his
hand, according to the ordinary manner, they commanded him to
prison.

     And now mark well the providence of God in his preservation.
He was brought into Cluney's house at Paternoster Row, thence to
be carried to Lollards' Tower out of hand, but that Cluney, (as it
happened,) his wife, and his maid, were so earnestly occupied
about present business, that as then they had not leisure to lock
up their prisoner. In the hall where Alexander sat, was a strange
woman, whose husband was then presently in trouble for religion,
which perceived by some one occasion or other, that this man was
brought in for the like cause. "Alack, good man," saith she, "if
you will, you may escape the cruel hands of your enemies,
forasmuch as they be all away, that should look unto you. God hath
opened the way unto you for a deliverance, and therefore lose not
the opportunity thereof, if you be wise." With those and such-like
words being then persuaded, he gat out of the doors, and went away
without any haste-making at all; so that if any had followed, be
might have been easily recovered again. But undoubtedly it was
God's will that he should so escape the fury of his adversaries,
and be preserved from all dangers of death and imprisonment.



403. THE STORY OF ONE BOSOME'S WIFE.

     As the works of the Lord are not to be kept secret,
whatsoever the persons be in whom it pleaseth him to work; so
cometh to remembrance the story of one Bosome's wife, not unworthy
to be considered. This good woman, being at Richmond with her
mother, was greatly called upon, and urged to come to church. At
length, through importunate crying and calling upon, she granted
unto them, and came. Being in the church, and sitting with her
mother in the pew, contrary in all things to the doings of the
papists, she behaved herself: to wit, when they kneeled she stood;
when they turned forward she turned backward, &c.

     This being notorious in the church, at length the constable,
and churchwarden named Sanders, attached her in the queen's name,
charging her, with her mother, the next day to appear at Kingston,
who, at their command, so did.

     The next day, according as they were assigned, they came to
Kingston to appear before the foresaid officers, who, at the same
time, (as it chanced,) were going over the ferry, and meeting them
by the way, saluted them by their names; but at that time had no
further power to speak unto them. Afterward, as they were in the
boat going over, they knocked their hands, stamped and stared,
lamenting that they had let them so pass their hands. This the
ferry-man declared unto them, and what they said in the boat.
Whereupon the good woman, taking her journey to London, escaped
their cruelty, through the secret working (no doubt) of the Lord,
who in all his works, and evermore, be praised; Amen.



404. THE LADY KNEVET, OF WYMONDHAM, IN NORFOLK.

     Among the number of the godly, that were kept under the
providence of the Lord in those perilous days, I may not forget an
ancient good lady of much worship, called Lady Anne Knevet, who,
till her death, dwelt in Norfolk, in a town named Wymondham, six
miles from Norwich; which said good lady, in Queen Mary's days,
being judged by the common people to be more than a hundred years
of age, and by her own estimation well toward a hundred, kept
herself from their popish church, or having any papistical trash
ministered in her house, but only the service that was used in the
latter days of King Edward the Sixth, which daily she had said
before her, either by one Master Tollin, who was then by God's
providence preserved in her house, or else by one of her
gentlewomen or household servants, that could serve the place in
the said Master Tollin's absence.

     Now this worshipful lady continuing in this manner of true
serving of God, she and her family were many times threatened by
messengers, that the bishop would visit her there-for. Unto which
messengers she would always answer, that if his Lordship sent word
before what day he would come, he should thereafter be entertained
at her hand. But God, whose providence ruleth the raging seas,
never suffered them all that toiling time to molest her: although
oftentimes, when she had service before her, there were very great
enemies to the truth, and of much authority, that came in, and
kneeled to prayer among them, and yet had no power to trouble her
there-for.

     This good lady, gentle reader, kept good hospitality, as any
in that country, of her living. She also succoured many
persecuted, that came to her house in the said Queen Mary's days.
Were they never so simple, they were esteemed of her as the
friends of the gospel, and departed not from her without money and
meat. Born she was long before King Edward the Fourth died, and
ended her life in the Lord Jesus's peace, about the beginning of
the second year of our most sovereign lady Queen Elizabeth's
reign, as one in blessed peace, falling into a most sweet sleep.
Unto whom not unworthily may be compared the Lady Elizabeth Vane,
who likewise, being a great harbourer and supporter of the
afflicted martyrs and confessors of Christ, was in great hazards
and dangers of the enemies, and yet notwithstanding, through the
merciful providence of the Lord, remained still unfouched. But of
this Lady Vane thou hast read before.



405. JOHN DAVIS, A CHILD UNDER TWELVE YEARS OF AGE.
Illustration: John Davis Arrested

     Anno Domini 1546, and the last year of King Henry the Eighth,
John Davis, a child of twelve years and under, who, dwelling in
the house of Master Johnson, apothecary, in the town of Worcester,
his uncle, (using sometimes to read of the Testament and other
good English books,) was complained of by Alice Johnson his
mistress; which Alice, being an obstinate person, consulted with
one Thomas Parton, and one Alice, wife to Nicholas Brooke, organ-
maker, with certain of the canons, and Master Johnson, chancellor
to Dr. Heath, their bishop. The means whereby he was entrapped
were wrought by the foresaid Alice Brooke, who procured Oliver her
son, school-fellow with the said John Davis, to feign friendship
with him, and, under pretence to be instructed, to see his English
books, and especially to get something of his writing against the
Six Articles; which being had, was soon brought to the canons of
the church, and the chancellor. Whereupon Thomas Parton, whether
being sent, or of his own mind, came to apprehend him, and his
uncle was forced, against his will, to bind the poor boy's arms
behind him; and so he was brought to the officers of the town,
where he lay from the fourteenth of August till the last of
September. Then was he commanded to the freeman's prison, where
one Richard Hawborough, coming to persuade him from burning,
willed him to prove first with a candle; who then holding his
finger, and the other a candle under it, a good space, yet (as the
party himself to me assureth) felt no burning thereof; neither
would the other that held the candle believe him a great while,
till he had looked, and saw no scorching of the candle at all
appeared.

     Then was the child removed from thence to an inner prison,
called Peephole, where the low bailiff, called Robert Yould, laid
upon him a pair of bolts, so that he could not lift up his small
legs, but leaning on a staff, slipt them forward upon the ground;
the coldness of which irons he feeleth yet in his ancles, and
shall so long as he liveth: with these bolts his lying was upon
the cold ground, having not one lock of straw nor cloth to cover
him, save only two sheepskins; neither durst father or mother, or
any of his friends, come at him. Besides this, and many great
threats of the papists, there was a mad-man put to him in the
prison, with a knife about him, wherewith he ofttimes, in his
frantic rage, proffered to thrust him in.

     After this came to him one Joyliff and N. Yewer, two canons,
which had his writings against the Six Articles, and his ballad,
called, "Come down, for all your shaven crown," to see whether he
would stand to that he had written. Which done, with many great
raging words, not long after sat Master Johnson, the chancellor,
in the Guildhall, upon the poor lad; where first were brought in
his accusers, and sworn. Then were sworn also twenty-four men
which went on his quest, and found him guilty; but he never came
before the chancellor. Upon this he was sent to the common gaol
among thieves and murderers, there to tarry the coming of the
judges, and so to be had straight to execution. But the mighty
mercy of the Lord, who helpeth the desolate and miserable when all
other help is past, so provided for this silly condemned lad, that
the purpose of all his hard-hearted enemies was disappointed; for
before the judges came, God took away Henry the Eighth out of this
life, by reason whereof the force of the law was then stayed.
Howbeit he was nevertheless arraigned, being holden up in a man's
arms at the bar before the judges, who were Portman and Marven;
who, when they perceived that they could not burn him, would have
him presently whipped; but Master John Bourne, esquire, declared
to the judges, how he had whipping enough. After that he had lain
a week more in prison, he had him home to his house, his wife
anointed his legs herself with ointment, which then were stiff and
numbed with irons, till at length, when Master Bourne and his wife
saw they could not win him to the belief of their sacrament, they
put him away, lest he should infect their son Anthony, as they
thought, with heresy.

     Thus John Davis, of the age aforesaid, in what damage he was
for the gospel ye see, and how the Lord preserved him ye
understand. He endured in prison from the fourteenth day of
August, till within seven days of Easter; who is yet alive, and a
profitable minister this day in the church of England: blessed be
the Lord.



406. MISTRESS ROBERTS, OF HAWKHURST, IN KENT.

     Furthermore, to both these may be also associate another
gentlewoman, to make the third, named Mrs. Roberts, yet living and
dwelling (as I understand) in the town of Hawkhurst, in Kent. She,
being earnestly addicted to the truth of Christ's gospel, and no
less constant in that which she had learned therein, so kept
herself during all the brunt of Queen Mary's time, that she never
came to their popish service, nor would pollute her conscience
with hearing their idolatrous mass. There dwelt the same time not
far off a justice, called Sir John Guildford, who, being as
fervent on the contrary side to set forward the proceedings of
Queen Mary, thought to prove masteries with this gentlewoman, in
forcing her into the church. And first, sending his wife, he
attempted her by fair words and gentle persuasions to conform
herself to the prince's laws, and to come, as other Christian
people did, to the church. Notwithstanding she, constantly
persisting in the sincerity of the truth, would by no persuasions
be won to do therein against her conscience; and so kept at home a
certain space, till again, the second time, Master Guildford,
thinking not to give her over so, sent his officers and servants
to her, by force and power to hale her out of her house to the
church; and so did: where, by the way, she for grief of conscience
swooned, and so of necessity was brought home again, and falling
into an ague, was for that time dispensed withal.

     The third time, yet the unquiet spirit of Master Guildford
being not content, after the time that she recovered health again,
he would needs come in his own person to compel her, will'd she,
nill'd she, to the church. But, as the proverb goeth, "Who can let
that, God would have done?" for when Master Guildford had purposed
as pleased him, the Lord so disposed for his servant, that as the
said Master Guildford was coming up the stairs toward her chamber,
suddenly his old disease the gout so took him, and terribly
tormented him, that he could go no further. And so he, that
purposed to carry her to the church against her will, was fain
himself to be carried home to his house to his pain; protesting
and swearing that he would never from henceforth trouble that
gentlewoman more; and no more he did.



407. MISTRESS ANNE LACY, A WIDOW IN NOTTINGHAMSHIRE.

     In this number of good gentlewomen being in tronble and
danger for God's word, is not to be omitted the memory of one
Mistress Anne Lacy, widow in Nottinghamshire, who was in great
danger in Queen Mary's time, insomuch that the process was forth
against her, and she ready to have been apprehended, being so
nearly pursued, that she was driven to hide her Bible and other
books in a dunghill. Master Lacy her brother was then justice of
peace; but to whom (as I have heard) she was but smally beholden.
Nevertheless, where kindred faileth, yet God's grace never faileth
such as stick to him; for in this mean time, as the process came
out against her, Queen Mary died, and so she escaped.



408. CROSSMAN'S WIFE, OF TIBENHAM, IN NORFOLK.

     One Crossman's wife, of Tibenham Long Row in Norfolk, in
Queen Mary's time, for not going to church, was sought for at her
house by one Barber of the said town, then constable of the
hundred, who when he came to her house, she, being at home, with a
child sucking in her arms, stepped into a corner on the one side
of the chimney; and they seeking the chambers, the child never
cried (although before they came it did) as long as they were
there: and so by this means the Lord preserved her.



409. THE CONGREGATION AT STOKE, IN SUFFOLK.

     There were some likewise which avoided the violent rage of
the adversaries by means only of their number, and mutual concord
in godliness, wherein they did so hold together, that without much
ado, none well could be troubled: whereof we have example in a
certain town of Suffolk called Stoke. After the three sharp years
of Queen Mary's persecution being past, yet, notwithstanding, the
inhabitants of the town aforesaid, especially the women, came not
to their church to receive, after the popish manner, the
sacrament; who, if they had been but few, they could by no means
have escaped imprisonment, but because there were so many, the
papists thought it best not to lay hands upon them: only they
appointed them sixteen days' respite after Easter, wherein as many
as would, should receive the sacrament; those that would not,
should stand to the peril that would follow. Of this company,
which were many, giving their hands together, the chiefest doers
were these: Eve, an old woman of sixty years; Alice Coker, her
daughter; Elizabeth Foxe, Agnes Cutting, Alice Spencer, Henry
Cauker, Joan Fouke, Agnes Spaulding, John Steyre and his brother,
and John Foxe, confessors.

     These, after the order was taken for their not coming to the
church, took advisement among themselves what was best to be done,
and at length concluded by promise one to another, that they would
not receive at all. Yet some of them afterward, being persuaded
with fair promises that the communion should be ministered unto
them according to King Edward's book, gat them unto the parish
priest, (whose name was Cotes,) and asked him after which sort he
would minister the sacrament. He answered to such as he favoured,
that he would give it after the right sort; the rest should have
it after the papistical order.

     To be short, none did communicate so, but only John Steyre
and John Foxe; of whom the one gave his wife leave to do as she
thought best, the other went about with threats to compel his
wife, saying, that otherwise he would divorce himself from her. As
for the rest, they did withdraw themselves from church, resorting
to their wonted company. Only Foxe's wife tarried still at home,
all in her dumps and heaviness, whose husband practised with the
curate in the mean time, that, the next day after, he should give
her the sacrament, which was the seventeenth day after Easter. But
the very same day, unknown unto her husband, she gat herself
secretly to her company, and with tears declared how violently her
husband had dealt with her. The other women bade her
notwithstanding to be of a good cheer, and said, that they would
make their earnest prayers unto the Lord, both for her and her
husband. And indeed, when they had so done, the matter took very
good success; for the next day after, goodman Foxe came of his own
accord unto them, a far other man than he was before, and bewailed
his own headiness and rashness, praying them that they would
forgive him, promising ever after to be more strong in faith, to
the great rejoicing both of them and his wife.

     About half a year after this, the bishop of Norwich sendeth
forth certain of his officers or apparitors thither, which gave
them warning every one to come to the church the next Sunday
following. If they would not come, they should appear before the
commissary out of hand, to render account of their absence. But
the women, having secret knowledge of this before, kept themselves
out of the way for the nonce, to avoid the summons or warning.
Therefore, when they were not at the church at the day appointed,
the commissary did first suspend them, according to the bishop of
Rome's law, and within three weeks after, did excommunicate them.
Therefore, when they perceived that an officer of the town was set
to take some of them, they, conveying themselves privily out of
the town, escaped all danger.



410. THE PRESERVATION OF THE CONGREGATION AT LONDON.

     No less marvellous was the preservation of the congregation
in London, which from the first beginning of Queen Mary, to the
latter end thereof, continued, notwithstanding whatsoever the
malice, device, searching, and inquisition of men, or strictness
of laws, could work to the contrary. Such was the merciful hand of
the Lord, according to his accustomed goodness, ever working with
his people. Of this great bountiful goodness of the Lord, many and
great examples appeared in the congregation which now I speak of.
How oft, and in what great danger, did he deliver them!

     First, at the Black-friars, when they should have resorted to
Sir Thomas Carden's house, privy watch was laid for them; but yet,
through the Lord's vigilant providence, the mischief was
prevented, and they delivered.

     Again, how narrowly did they escape about Aldgate, where
spies were laid for them; and had not Thomas Simson the deacon
espied them, and bid them disperse themselves away, they had been
taken. For within two hours the constable, coming to the house
after they were gone, demanded of the wife, what company had been
there. To whom she, to excuse the matter, made answer again,
saying, that half a dozen good fellows had been there at
breakfast, as they went a Maying.

     Another time also, about the great Conduit, they, passing
there through a very strait alley into a cloth-worker's loft, were
espied, and the sheriffs sent for: but before they came, they,
having privy knowledge thereof, immediately shifted away out of
the alley, John Avales standing alone in the mercer's chapel
staring at them.

     Another like escape they made in a ship at Billingsgate,
belonging to a certain good man of Leigh, where in the open sight
of the people they were congregated together, and yet, through
God's mighty power, escaped.

     Betwixt Ratcliffe and Rotherhithe, in a ship called Jesus
ship, twice or thrice they assembled, having there closely, after
their accustomed manner, both sermon, prayer, and communion; and
yet, through the protection of the Lord, they returned, although
not unespied, yet untaken.

     Moreover, in a cooper's house in Pudding Lane, so near they
were to perils and dangers, that John Avales, coming into the
house where they were, talked with the goodman of the house, and
after he had asked a question or two, departed; God so working,
that either he had no knowledge of them, or no power to apprehend
them.

     But they never escaped more hardly, than once in Thames
Street in the night time, where the house being beset with
enemies, yet, as the Lord would, they were delivered by the means
of a mariner, who being at that present in the same company, and
seeing no other way to avoid, plucked off his slops and swam to
the next boat, and so rowed the company over, using his shoes
instead of oars; and so the jeopardy was despatched.

     I have heard of one, who being sent to them to take their
names, and to espy their doings, yet, in being amongst them, was
converted, and cried them all mercy.

     What should I speak of the extreme and present danger which
that godly company was in at the taking of Master Rough their
minister, and Cutbert Symson their deacon, had not the Lord's
providence given knowledge before to Master Rough in his sleep,
that Cutbert Symson should leave behind him at home the book of
all their names, which he was wont to carry about with him;
whereof mention is made before.

     In this church or congregation there were sometimes forty,
sometimes a hundred, sometimes two hundred, sometimes more and
sometimes less. About the latter time of Queen Mary it greatly
increased. From the first beginning, which was about the first
entry at Queen Mary's reign, they had divers ministers; first
Master Seamier, then Thomas Foule, after him Master Rough, then
Master Augustine Bernher, and last Master Bentham; concerning the
deliverance of which Master Bentham, (being now bishop of Coventry
and Lichfield,) God's mighty providence most notably is to be
considered. For how is it possible, by man's estimation, for the
said Master Bentham to have escaped, had not the present power of
the Lord, passing all men's expectation, been pressed and ready to
help his servant in such a strait! The story and case is this:

     At what time the seven last burnt in Smithfield, mentioned in
this book before, were condemned and brought to the stake to
suffer, came down in the name of the king and queen a
proclamation, being twice pronounced openly to the people, (first
at Newgate, then at the stake where they should suffer,) straitly
charging and commanding, that no man should either pray for them,
or speak to them, or once say, God help them.

     It was appointed before, of the godly there standing
together, which was a great multitude, that so soon as the
prisoners should be brought, they should go to them to embrace and
to comfort them; and so they did. For as the said martyrs were
coming towards the place in the people's sight, being brought with
bills and glaves, (as the custom is,) the godly multitude and
congregation with a general sway made toward the prisoners, in
such manner that the bill-men and the other officers, being all
thrust back, could nothing do, nor any thing come nigh. So the
godly people meeting, and embracing and kissing them, brought them
in their arms (which might as easily have conveyed them clean
away) unto the place where they should suffer.

     This done, and the people giving place to the officers, the
proclamation with a loud voice was read to the people, containing
(as is before said) in the king and queen's name, that no man
should pray for them, or once speak a word unto them, &c. Master
Bentham, the minister then of the congregation, not sparing for
that, but as zeal and Christian charity moved him, and seeing the
fire set to them, turning his eyes to the people, cried and said,
"We know they are the people of God, and therefore we cannot
choose but wish well to them, and say, God strengthen them:" and
so boldly he said, "Almighty God, for Christ's sake, strengthen
them!" With that all the people, with a whole consent and one
voice, followed and said, "Amen, Amen! ", The noise whereof was so
great, and the cries thereof so many, that the officers could not
tell what to say, or whom to accuse. And thus much concerning the
congregation of the faithful assembling together at London, in the
time of Queen Mary.

     The said Master Bentham another time, as he passed through
St. Katharine's, intending to walk and take the air abroad, was
enforced by two or three men, approaching upon him, needs to go
with them to a place whither they would lead him. Master Bentham,
astonied at the suddenness of the matter, and marvelling what the
thing should be, required what their purpose was, or whither they
would have him. They answered, that by the occasion of a man there
found drowned, the coroner's quest was called, and charged to sit
upon him, of the which quest he must of necessity be one, &c. He
again, loth to meddle in the matter, excused himself, alleging
that in such kind of matters he had no skill, and less experience:
if it would please them to let him go, they should meet with
others more meet for their purpose. But when with this they would
not be satisfied, he alleged further, that he was a scholar of
Oxford, and thereby was privileged from being of any inquest. The
coroner demanded the sight of his privilege. He said, if he would
give him leave, he would fetch it. Then said the coroner, the
queen must be served without all delay; and so constrained him
notwithstanding to be with them in hearing the matter.

     Being brought to the house where the coroner and the rest of
the quest were sitting, as the manner is, a book was offered to
him to swear upon. Master Bentham, opening the book, and seeing it
was a papistical primer, refused to swear thereupon, and declared
moreover what superstition in that book was contained. "What!
"said the coroner; "I think we shall have here a heretic among
us." And upon that, after much reasoning amongst them, he was
committed to the custody of an officer, till further examination:
by occasion whereof, to all men's reason, hard it had been and
inevitable for Master Bentham to have escaped, had not the Lord
helped, where man was not able. What followed? Incontinent as they
were thus contending and debating about matters of heresy,
suddenly cometh the coroner of the admiralty, disannulling and
repealing the order and calling of that inquest, for that it was
(as he said) pertaining to his office; and therefore the other
coroner and his company in that place had nothing to do. And so
the first coroner was discharged and displaced; by reason whereof
Master Bentham escaped their hands, having no more said unto him.



411. ENGLISHMEN PRESERVED AT THE TAKING OF CALAIS.

     The worthy works of the Lord's mercy toward his people be
manifold, and cannot be comprehended, so that who is he living in
the earth almost, who hath not experienced the helping hand of the
Lord at some time or other upon him? Amongst many others, what a
piece of God's tender providence was showed of late upon our
English brethren and countrymen, what time Calais was taken by the
tyrant Guise, a cruel enemy both to God's truth and our English
nation! and yet, by the gracious provision of the Lord, few, or
none at all, of so many that favoured Christ and his gospel, in
that terrible spoil, miscarried. In the number of whom there was a
godly couple, one John Thorp and his wife, which feared the Lord,
and loved his truth, who, being sick the same time, and cast out
in the wild fields, harbourless, desolate, and despairing of all
hope of life, having their young infant moreover taken from them
in the said fields, and carried away of the soldiers; yet the Lord
so wrought, that the poor woman, being almost past recovery of
life, was set and carried the space well nigh of a mile, by
strangers whom they never knew, into a village, where both she was
recovered for that night, and also the next day, coming toward
England, they chanced into the same inn at the next town, where
they found their young child sitting by the fire-side.



412. EDWARD BENET.

     One Edward Benet, about the second year of the reign of Queen
Mary, then dwelling at Queenhithe with one Grynocke a baker, was
desired of one Tingle, prisoner then in Newgate, to bring him a
New Testament. He, procuring one of Master Coverdale's
translation, wrapped it in a handkerchief, saying to George the
keeper, which asked him what he had, that it was a piece of
powdered beef. "Let me see it," said he. Perceiving what it was,
he brought him to Sir Roger Cholmley, who examined him why he did
so, saying that book was not lawful; and so committed him to the
Compter in Wood Street, where he continued twenty-five weeks.

     Dr. Story coming to the prison to examine other prisoners,
this Benet, looking out at the grate, spake to him, desiring him
to be good unto him, and to help him out; for he had lien long in
prison. To whom Dr. Story then answering: "What!" said he, "wast
thou not before me, in Christ's Church?" "Yes, forsooth," said
Benet. "Ah," said Story, "thou dost not believe in the sacrament
of the altar! Marry, I will help thee out. Come," said he to the
keeper, "turn him out, I will help him:" and so took Benet with
him, and brought him to Cluney in Paternoster Row, and bade him
bring him to the coal-house, and there he was in the stocks a
week.

     Then the bishop sent for him to talk with him, and first
asked him if he were shriven? "No," said Benet. He asked him if he
would be shriven? "No," said he. Then he asked him if the priest
could take away his sins? "No," said Benet, "I do not so believe."
Then he and Harpsfield laughed at him, and mocked him, asking him
if he did not believe that whatsoever the priest here bound in
earth, should be bound in heaven, and whatsoever he looseth in
earth, should be loosed in heaven. "No," quoth Benet, "but I
believe that the minister of God, preaching God's word truly, and
ministering the sacraments according to the same, whatsoever he
bindeth in earth, should be bound in heaven, and whatsoever he
looseth," &c. Then the bishop, putting him aside, said, he should
go to Fulham and be whipped.

     Then came to him Master Buswell a priest, lying in the coal-
house, in the stocks, and brought Cranmer's recantation, saying
that he had recanted. "My faith," saith the other, "lieth in no
man's book, but in him which hath redeemed me." The next Saturday,
Benet, with five others, was called for to come to mass in the
chapel. The mass being done, and they coming out, five of them
went to prison, and were after burnt. Benet being behind, and
coming toward the gate, the porter, opening to a company going
out, asked if there were no prisoners there. "No," said they.
Benet, standing in open sight before him, with other serving-men
which were there, by reason that Bonner made many priests that
day, (having one of his sleeves and half the forepart of his coat
burnt off in the prison, being more like a prisoner than any of
the others,) when the gates were opened, went out amongst them,
and so escaped.

     Again, in the last year of Queen Mary, the same Benet being
taken again with the twenty-four beyond Islington, and brought to
Sir Roger Cholmley's, the people coming very thick did cut off
some of them, to the number of eight, which were behind, among
whom was Benet. Then he knocking at the gate to come in, the
porter said, that he was none of the company. He said, "Yes," and
knocked again. Then there stood one by of the congregation, named
Johnson, dwelling now at Hammersmith, which said, "Edward, thou
hast done well, do not tempt God: go thy way." And so he, taking
the warning as sent of God, with a quiet conscience eschewed
burning.



413. JEFFERY HURST, BROTHER-IN-LAW TO GEORGE MARSH THE MARTYR.

     In the town of Shakerley in Lancashire dwelled one Jeffery
Hurst, the son of an honest yeoman, who had, besides him, eleven
children, the said Jeffery being the twelfth and eldest of the
rest: and for that their father was willing to bring them up, so
that they should be able another day to help themselves, he did
bind this Jeffery prentice unto the craft of nailing, to make all
kind of nails, which occupation he learned, and served out the
time of seven years; the which years being expired, he gave
himself at times to learn of his other brethren which went to
school; and as he was very willing to the same, so God sent him
knowledge, wherein he did persevere and go forwards in such sort,
that he could write and read indifferently; and in longer
continuance came by more knowledge; and so, having the Bible and
divers other books in his house, did come by pretty knowledge in
the Scripture. After this he took unto him a wife, being the
sister of Master George Marsh, of whose martyrdom mention is made
before; and being much familiar with him, did mend his knowledge
not a little. Now when Queen Mary was entered the first year of
her reign, he kept himself away from their doings and came not at
the church; whereupon he was laid in wait for, and called heretic,
and Lollard; and so, for fear of further danger, he was compelled
to leave his wife and child, and all, and fled into Yorkshire; and
there, being not known, did lead his life, returning sometimes by
night to his house, to comfort his wife, and bringing with him
some preacher or other, who used to preach unto them so long as
the time would serve; and so departed by night again. The names of
the preachers were Master Reneses, Master Best, Master Brodbanke,
Master Russel: and every time they came thither they were about
twenty, or twenty-four sometimes, but sixteen at least, who had
there also sometimes a communion. And thus in much fear did he
with others lead his life, till the last year of the reign of
Queen Mary. Then it chanced that the said Jeffery Hurst, after the
death of his father, came home, and kept himself close for seven
or eight weeks.

     There dwelt not far off, at Morless, a certain justice of
peace, and of the quorum, named Master Thomas Lelond, who, hearing
of him, appointed a time to come to his father's house, where he,
then dwelt, to rifle the house for books, and to search for him
also; and so did. Jeffery and his company, having knowledge of his
coming, took the books which were in the house, as the Bible, the
communion-book, and the New Testament of Tyndale's translation,
and divers others, and threw them all underneath a tub or vat,
conveying also the said Jeffery under the same, with a great deal
of straw underneath him; for, as it chanced, they had the more
time, because that when the justice came almost to the door, he
staid and would not enter the house till he had sent for Hurst's
mother's landlady, Mistress Shakerley; and then, with her consent,
intended to go forwards. In the mean time, Jeffery, by such as
were with him, was willed to lay in his window the Testament of
Tyndale's translation, and a little book containing the third part
of the Bible, with the book of Ecclesiasticus, to try what they
would say unto them.

     This done, Mistress Shakerley came; unto whom eftsoons the
justice declared the cause of his coming, and how he was sorry to
attempt any such thing against any of her tenants for her sake,
but notwithstanding, he must needs execute his office. "And again
you must," said he, "note this, that a scabbed sheep is able to
infect a great number; and especially having, as he hath, so many
brethren and sisters, he is able to mar them all, if he be not
looked unto in time." And thus concluding, Master Lelond entered
into the house; and being come in, set himself in a chair in the
middle of the house; and, sending Sir Ralph Parkinson his priest,
and one of his men, and one of Mistress Shakerley's men, about the
house, to search and rifle the chests for books, (which so did,)
in the mean time he talked with Hurst's mother, being of the age
almost of sixty years: and chiding with her that she would suffer
her son so to order and behave himself like a heretic, said, "Thou
old fool, I know myself that this new learning shall come again;
but for how long?-- even for three months or four months, and no
longer. But I will lay thee, old fool, in Lancaster dungeon, for
this gear; and well worthy."

     Now as concerning the searchers, they found nothing but Latin
books, as grammar, and such like. "These be not they that we look
for," said they, "we must see further:" and so looked into Hurst's
chamber, where they found the foresaid books. Then Sir Ralph,
taking up the Testament, looked on it, and smiled. His master
seeing that, said, "Now, Sir Ralph, what have we here?"
"Forsooth," saith he, "a Testament of Tyndale's translation, plain
heresy, and none worse than it." "Then are all their goods," saith
he, "lost to the queen, and their bodies to prison:" and was
wonderfully hasty; notwithstanding, through Mistress Shakerley,
for a space, he was content to see farther.

     Then the priest looked on the other book: "What say ye to
that, Sir Ralph; is that as evil as the other?" "No," said he,
"but it is not good that they should have such English books to
look on; for this and such others may do much harm." Then he asked
his mother where her eldest son was, and her daughter Alice. She
answered, she could not tell: they were not with her of long time
before. And he swore by God's body, he would make her tell where
they were, or he would lay her in Lancaster dungeon; and yet he
would have them notwithstanding too. To be short, for fear, he had
his brother John Hurst and his mother bound in a hundred pounds,
to bring the parties before him within fourteen days. And so
departed he; and the priest put both the books in his bosom, and
carried them away with him. Then John Hurst went after them,
desiring that he might have the book which the priest found no
fault with: but he said, they should answer to them both; and
whichsoever was the better, was not good.

     As this passed on, when the time was come that Jeffrey Hurst
and his sister should be examined, the justice sent for them
betimes in the morning, and had prepared a mass to begin withal,
asking Jeffrey Hurst if he would first go and see his Maker, and
then he would talk further with him. To whom when Jeffery answered
and said; "Sir, my Maker is in heaven, and I am assured in going
to your mass I shall find no edification thereby; and therefore I
pray you hold me excused." "Well, well," said he, "I perceive I
shall find you a heretic, by God! But I will go to mass, and I
will not lose it, for all your prattling."

     Then into his chapel he went; and when mass was done, he sent
for them, and caused his priest to read a scroll unto them, as
concerning the seven sacraments. And ever as he spake of the body
and blood of Christ, he put off his cap, and said, "Lo! ye may
see, you will deny these things, and care not for your prince; but
you shall feel it ere I have done with you, and all the faculty of
you:" with other talk more between them, I know not what. But in
the end they were licensed to depart under sureties to appear
again before him within three weeks, and then go to Lancaster.
Howbeit, in the mean while it so pleased God, that within four
days of the day appointed, it was noised that the queen was dead,
and within fourteen days after, the said Jeffery Hurst had his two
books sent home, and nothing was said unto him.

     It followed after this, that God's word began to take place,
and the queen's visitors came down into that country, who did
choose four men in the parish, to wit, Simon Smith, Jeffery Hurst,
Henry Brown, George Eccersly, which four were protestants, to see
the queen's proceedings to take place; who, according to their
power, did the same. Notwithstanding it did little prevail; and
therefore the said Jeffery, being sore grieved with the office,
fell sick; in which sickness it pleased God to call him, making a
very godly end -- God have the praise for it!

     Now to return to the foresaid Thomas Lelond again, be,
continuing in his office still, did very few times come to the
church, but said he was aged, and might not labour: and there kept
with him Sir Ralph Parkinson his priest, which could (as it was
said) minister the communion unto the people, and sing mass unto
his master: yes, and (as fame reported) did a prettier feat than
all that; for he begat two children by a servant in a house, his
master knowing it, and saying nothing, for that he would not lose
his good mass-priest.

     Furthermore, this was noted in the same Justice Lelond's
behaviour at service-time, that he had a little dog which he would
play with all service-time, and the same dog had a collar full of
bells, so that the noise of them did molest and trouble others, as
well as himself, from hearing the service. Also, in the same
justice it was noted and observed, that as he sat in his chapel at 
service-time, his manner was on a willow bark to knit knots, for
that he could not be suffered to have his beads, and to put the
same upon a string also.-- Witness hereof Edward Hurst, with
others.

     Furthermore, as concerning Henry Brown, one of the four
chosen men above mentioned, this is also to be added, that the
said Henry Brown, dwelling in the town of Pennington in the same
parish, A. D. 1564, had a little boy, who, as he was playing in
the town, one Glave's wife gave unto the boy a pair of beads made
of wood, for him to play withal. The little boy, being glad
thereof to have such a trim thing, went home and showed his father
of them. His father, seeing the beads, took them and burnt them;
and when he had so done, went forth and asked who had given unto
his little boy that pair of beads.

     "That did I," said Glave's wife. "Well," said he, "I have
burnt them " "Hast thou so?" said she, and thrust him from her.
"They shall be the dearest beads that ever thou sawest;" and
incontinent went and complained unto the said justice, how Brown
had burnt her beads.

     This matter the justice took sore to snuff, and was very
angry, and did direct his letter unto the constables of the same
town, by his own hand subscribed; the title of which
superscription on the back side was this; "To the Constables of
Pennington give this."

     This done, the constables, according to this their charge,
did bring him afore the justice at the time appointed; and when
the justice came to talk with him, he was in such a heat, that he
called him "thief;" and said, that he had robbed his neighbour in
burning of her beads, and that there were rings and other jewels
on them, and that he might as well have picked her purse;
"wherefore," said he, "I will lay thee in Lancaster dungeon for
this gear."

     Whilst they were thus talking, there came all his servants
about them from their work, saying, "Is this Master Dr. Brown,
that will burn beads? I pray you, sir, let us have him here and
preach." "I will give you a quarter's wages," saith one: "and I
will give money," said another: "and he shall be Master Doctor;"
with much derision and scoffung at this poor man.

     He, hearing this, spake again boldly, and said; "Did you send
for me to make a laughing-stock of me? You be in office, and ought
rather to come to the church, and see such papistry abolished
yourself, than thus to trouble me for doing my duty: but, I tell
you plainly, that you do not come to church as you ought to do,
and therefore (with more things that I have to charge you withal)
I say, you do not well." When all this misdemeanour of the justice
laid to his charge would not prevail, and also witness came in of
the papists, which did know the beads, and testified that they
were plain, and cost but a halfpenny, he then went into his
parlour in a chafe, and one Master Exberston a papist with him;
which Exberston turned back, and said, "Is it you, Henry Brown,
that keepeth this stir? You are one of them that pulled down
crosses in the church, and pulled down the rood-sollor, and all
the saints; you were best now to go paint a. black devil, and set
him up and worship him, for that will serve well for your
religion." And thus, under suretiship, he did depart till July
following, and then he said he should go to Lancaster prison; and
so came he away.

     The time drew on that he should appear, but God stayed the
matter, and in July, as the foresaid Thomas Lelond sat in his
chair talking with his friends, he fell down suddenly dead, not
much moving any joint. And thus was his end: from such God us
defend!



414. WILLIAM WOOD OF KENT.

     The examination of William Wood, baker, dwelling in the
parish of Strood, in the county of Kent, before Dr. Kenall
chancellor of the diocese of Rochester, Dr. Chedsey, the mayor of
Rochester, and Master Robinson the scribe, the nineteenth day of
October, and in the second year of Queen Mary, in St. Nicholas'
church in Rochester.

     Robinson.--"William Wood! you are presented, because you will
not come to the church, nor receive the blessed sacrament of the
altar. How say you? have you received, or have you not?"

     Wood.--"I have not received it, nor dare I receive it, as you
now minister it."

     Kenall.--"Thou heretic! what is the cause that thou hast not
received the blessed sacrament of the altar?" And at this word all
they put off their caps, and made low obeisance.

     Wood.--"There be three causes that make my conscience afraid,
that I dare not receive it. The first; Christ did deliver it to
his twelve apostles, and said, Take, eat, and drink ye all of
this, &c.; and ye eat and drink up all alone. The second cause is,
you hold it to be worshipped, contrary to God's commandment, Thou
shalt not bow down nor worship. The third cause is, you minister
it in a strange tongue, contrary to St. Paul's doctrine, I had
rather have five words with understanding, than ten thousand with
tongues: by reason whereof the people be ignorant of the death of
Christ."

     Kenall.--"Thou heretic, wilt thou have any plainer words than
these: Take, eat, this is my body? Wilt thou deny the Scripture?"

     Wood.--"I will not deny the Holy Scriptures, God forbid! but
with my heart I do faithfully believe them. St. Paul saith, God
calleth those things that are not, as though they were: and Christ
saith, I am a vine, I am a door. St. Paul saith, The rock is
Christ: all which are figurative speeches, wherein one thing is
spoken, and another thing is understood."

     Robinson.--"You make a very long tale of this matter: learn,
Wood, learn."

     Kenall.--"Nay, these heretics will not learn: look how this
heretic glorieth in himself. Thou fool! art thou wiser than the
queen and her council, and all the learned men of this realm?"

     Wood.--"And please you, Master Chancellor, I think you would
be loth to have such glory, to have your life and goods taken
away, and to be thus called upon, as you rail upon me: but the
servant is not greater than his Master. And whereas you do mock
me, and say that I am wiser than the queen and her council, St.
Paul saith, The wisdom of the wise of this world, is foolishness
before God; and he that will be wise in this world, shall be
accounted but a fool."

     .Kenall.--"Dost not thou believe that after these words
spoken by a priest, This is my body, there remaineth no more bread
and wine, but the very flesh and blood of Christ, as he was born
of the Virgin Mary, really and substantially, in quantity and
quality, as he did hang upon the cross?"

     Wood.--"I pray you, Master Chancellor, give me leave, for my
learning, to ask you one question, and I will answer you after."

     Kenall.--"It is some wise question, I warrant you."

     Wood.--"God spake to the prophet Ezekiel, saying, Thou son of
man, take a razor, and shave off the hair of thy bead and of thy
beard. And take one part, and cast into the air; take the second
part, and put it into thy coat-lap; and take the third part, and
cast it into the fire: and this is Jerusalem. I pray you, Master
Chancellor, was this hair that the prophet did cast into the fire,
or was it Jerusalem?"

     Kenall.--"No; it did signify Jerusalem."

     Wood.--"Even so in this word of Christ, This is my body, is
not to be understood, that Christ's carnal, natural, and real body
is in the same, in quantity and quality, as it was born of the
Virgin Mary, and as he was crucified upon the cross, is present or
enclosed in the sacrament: but it doth signify Christ's body, as
St. Paul saith, So oft as ye do eat of this bread and drink of
this cup, ye shall show forth the Lord's death till be come. What
should the apostle mean by this word, till he come, if he were
here carnally, naturally, corporally, and really, in the same
quantity and quality as he was born of the Virgin Mary, and as he
did hang on the cross, as you say? But St. Paul saith, You shall
show the Lord's death till he come. This doth argue, that he is
not here, as you would have us to believe."

     Chedsey.--"I will prove that Christ is here present under the
form of bread: but not in quantity and quality."

     Dr. Kenall said, "Yes, he is present in quantity and
quality."

     Chedsey.--"He is here present under a form, and not in
quantity and quality."

     "Yes! "said Kenall.

     "No! "said Chedsey.

     "I will prove him here in quantity and quality" said Kenall.

     "I will prove the contrary," said Chedsey.

     And these two doctors were so earnest in this matter, the one
to affirm, the other to deny, contending and raging so sore one at
the other, that they foamed at the mouth, and one was ready to
spit in another's face; so that in great fury and rage the two
doctors rose up from the judgment-seat, and Dr. Kenall departed
out of the church in great rage and fury immediately.

     Wood.--"Behold, good people, they would have us to believe,
that Christ is naturally, really, in quantity and quality, present
in the sacrament; and yet they cannot tell themselves, nor agree
within themselves, how he is there! "

     At these words the people made a great shout, and the mayor
stood up, and commanded the people to be quiet, and to keep
silence. And the God that did deliver St. Paul out of the hands of
the high priests, by the contention that was between the Pharisees
and Sadducees, did even so deliver me at that time out of the
mouths of the bloody papists, by the means of the contention of
these two doctors. Blessed he the name of the Lord, which hath
promised to lay no more upon his, than he will make them able to
bear, and in the midst of temptation he can make way for his (how,
and when it pleaseth him) to escape out of all dangers.



415. SIMON GRINAEUS.

     Many other like examples of God's helping hand have been
declared upon his elect saints and children, in delivering them
out of danger by wonderful and miraculous ways, some by one means,
some by another. What a notable work of God's mighty hand was seen
in Simon Grinaeus, mentioned in the commentary of Melancthon upon
Daniel; who, having a sudden warning by a certain old man, who was
not seen after, nor known then of any what he was, avoided the
peril of taking and burning, as by the relation of Melancthon,
writing and witnessing the same, may appear in the words of his
own story here following.

     "When I was, saith he, at the assembly holden at Spire, in
the year of our Lord 1539, by chance Simon Grinaeus came thither
unto me from the university of Heidelberg, where he heard Faber,
the bishop of Vienna, in a sermon, defend and maintain certain
detestable errors. When the sermon was done, he followed Faber
going out of the church, and saluted him reverently, declaring
unto him that he was moved of a goodly zeal and intent, somewhat
to say unfo him. Faber was contented to talk with him.

     "Then Grinaeus said unto him, that he was very sorry that a
man of such learning and authority should openly maintain such
errors as were both contumelious against God, and also might be
refuted by the manifest testimonies of the Scriptures. 'Irenaeus
writeth.' said he, 'that Polycarp was wont to stop his ears,
whensoever he heard any erroneous and wicked doctrine. With what
mind then (think you) would Polycarp have heard you argue and
reason what it is that the mouse eateth, when he gnaweth the
consecrated host? Who would not bewail such ignorance and
blindness of the church?' With this Faber brake off his talk, as
he was about to say more, and asked his name. This man,
dissembling nothing, gently told him that his name was Grinaeus.

     "This Faber, as many well know, was also timorous and fearful
in the company of learned men. Wherefore he, fearing the learning,
eloquence, and fervent zeal of Grinaeus, specially in such a
matter as this was, feigned as though he had been sent for by the
king, and that he had no leisure now to reason upon this matter.
He pretended that he was very desirous of acquaintance and longer
talk with Grinaeus, entreating him, that both for his own private
cause, and also for the commonwealth, he would come again the next
day nnto him; and so showed him his lodging, and appointed him an
hour when he should come. Grinaeus, thinking that he had spoken
unfeignedly, promised so to do.

     "When he was departed from Faber, he came straightway unto
us, and was scarcely set at the table, (for it was supper time,)
reciting a part of his talk with Faber unto me and others there
present, when I, sitting with my company, was suddenly called out
of the parlour by a certain ancient fatherly man, who, showing a
singular gravity in his countenance, words, and behaviour, spake
unto me, and said, that the sergeants would by and by come unto
our lodging, being sent by the king's commandment, to carry
Grinaeus to prison, whom Faber had accused to the king: commanding
that Grinaeus should straightways depart out of the town; and
exhorted me, that we should in no case delay the time. And so,
bidding me farewell, departed. But what old man this was, neither
did I know then, nor afterward could I understand. I, returning
again unto my company, bade them rise, and told them what the old
man had said unto me.

     "By and by, we, taking Grinaeus in the midst of us, carried
him through the street to the river Rhine, where after we had
staid upon the hither bank awhile, until Grinaeus with his
companion were carried over in a small boat, returning again to
our lodging, we understood that the sergeants had been there, when
we were but a little way gone out of the house. Now in what great
danger Grinaeus should have been, if he had been carried to prison
by this cruelty of Faber, every man easily may conjecture:
wherefore we judged, that that most cruel intent and purpose of
him, was disappointed by God's merciful providence. And as I
cannot say what old man it was, that gave me that warning, even so
likewise the sergeants made such quick speed, that except Grinaeus
had been covered and defended by the angels, through the
marvellous providence of God, he could never have escaped.

     "Concerning the truth of this matter, there be many good men
yet alive, which know both the same, and also were present at the
doing thereof. Therefore let us give thanks unto God, which hath
given us his angels to be our keepers and defenders, whereby with
more quiet minds we may fulfil and do the office of our vocation."

     With such-like examples of God's mighty and merciful custody,
the church of Christ in all ages doth abound, as by manifold
experiences may appear, as well among the Germans, as also in
other places and ages; but in no place more, nor in any time more
plentiful, than in this persecuting time of Queen Mary, in this
our realm of England, as partly hath been already historied, and
part yet remaineth, (the Lord willing,) moreover, hereunto to be
added.



416. THE LADY KATHARINE, DUCHESS OF SUFFOLK.

     Stephen Gardiner, bishop of Winchester, surmising the Lady
Katharine, baroness of Willoughby and Eresby, and duchess dowager
of Suffolk, to be one of his ancient enemies, because he knew he
had deserved no better of her, devised, in the holy time of the
first Lent in Queen Mary's reign, a holy practice of revenge,
first touching her in the person of her husband, Master Richard
Berty, esquire, for whom he sent an attachment (having the great
seal at his devotion) to the sheriff of Lincolnshire, with a
special letter commanding most straitly the same sheriff to attach
the said Richard immediately, and without bail to bring him up to
London, to his great Lordship. Master Berty her husband, being
clear in conscience, and free from offence toward the queen, could
not conjecture any cause of this strange process, unless it were
some quarrel for religion, which he thought could not be so sore
as the process pretended.

     The sheriff, notwithstanding the commandment, adventured only
to take the bond of Master Berty, with two sureties in a thousand
pounds, for his appearance to be made before the bishop on Good 
Friday following, at which day Master Berty appeared, the bishop
then lying at his house by St. Mary Overy's. Of whose presence
when the bishop understood by a gentleman of his chamber, in a
great rage he came out of his gallery into his dining-chamber,
where he found a press of suitors, saying he would not that day
hear any, but came forth only to know of Master Berty, how he,
being a subject, durst so arrogantly set at light two former
processes of the queen.

     Master Berty answered, that albeit my Lord's words might seem
to the rest somewhat sharp toward him, yet he conceived great
comfort of them. For whereas he, before, thought it extremity to
be attached, having used no obstinacy or contumacy, now he
gathered of those words, that my Lord meant not otherwise but to
have used some ordinary process; albeit indeed none came to his
hands.

     "Yea marry," quoth the bishop, "I have sent you two
subpoenas, to appear immediately: and I am sure you received them,
for I committed the trust of them to no worse man but to Master
Solicitor. And I shall make you an example to all Lincolnshire,
for your obstinacy!"

     Master Berty, denying the receipt of any, humbly prayed his
Lordship to suspend his displeasure and the punishment till he had
good trial thereof; and then, if it please him, to double the pain
for the fault, if any were.

     "Well," quoth the bishop, "I have appointed myself this day
(according to the holiness of the same) for devotion, and I will
not further trouble me with you: but I enjoin you in a thousand
pounds not to depart without leave, and to be here again to-morrow
at seven of the clock."

     Master Berty well observed the hour, and no jot failed; at
which time the bishop had with him Master Sergeant Stampford, to
whom he moved certain questions of the said Master Berty, because
Master Sergeant was towards the Lord Wriothesley, late earl of
Southampton and chancellor of England, with whom the said Master
Berty was brought up. Master Sergeant made very friendly report of
Master Berty, of his own knowledge, for the time of their
conversation together. Whereupon the bishop caused Master Berty to
be brought in, and first making a false train (as God would,
without fire) before he would descend to the quarrel of religion,
he assaulted him in this manner:

     "The queen's pleasure is," quoth the bishop, "that you shall
make present payment of four thousand pounds, due to her father by
Duke Charles, late husband to the duchess your wife, whose
executor she was."

     "Pleaseth it your Lordship," quoth Master Berty, "that debt
is estalled, and is according to that estallment truly answered."

     "Tush!" quoth the bishop, "the queen will not be bound to
estallments in the time of Kett's government: for so I esteem the
late government."

     "The estallment," quoth Master Berty, "was appointed by King
Henry the Eighth: besides, the same was by special commissioners
confirmed in King Edward's time; and the lord treasurer, being an
executor also to the Duke Charles, solely and wholly, took upon
him, before the said commissioners, to discharge the same."

     "If it be true that you say," quoth the bishop, "I will show
you favour. But of another thing, Master Berty, I will admonish
you, as meaning you well. I hear evil of your religion; yet I
hardly can think evil of you, whose mother I know to be as godly
and catholic as any within this land; yourself brought up with a
master, whose education if I should disallow, I might be charged
as author of his error. Besides, partly I know you myself, and
understand of my friends enough to make me your friend: wherefore
I will not doubt of you. But, I pray you, if I may ask the
question of my Lady your wife, is she now as ready to set up the
mass, as she was lately to pull it down, when she caused in her
progress, a dog in a rochet to be carried, and called by my name?
or doth she think her lambs now safe enough, which said to me,
when I veiled my bonnet to her out of my chamber-window in the
Tower, that it was merry with the lambs, now the wolf was shut up?
Another time, my Lord her husband, having invited me and divers
ladies to dinner, desired every lady to choose him whom she loved
best, and so place themselves. My Lady your wife, taking me by the
hand, for that my Lord would not have her to take himself, said,
that forasmuch as she could not sit down with my Lord whom she
loved best, she had chosen him whom she loved worst."

     "Of the device of the dog," quoth Master Berty, "she was
neither the author, nor the allower. The words, though in that
season they sounded bitter to your Lordship, yet if it would
please you without offence to know the cause, I am sure the one
will purge the other. As touching setting up of mass, which she
learned not only by strong persuasions of divers excellent learned
men, but by universal consent and order whole six years past,
inwardly to abhor, if she should outwardly allow, she should both
to Christ show herself a false Christian, and to her prince a
masking subject. You know, my Lord, one by judgment reformed, is
more worth than a thousand transformed temporizers. To force a
confession of religion by mouth, contrary to that in the heart,
worketh damnation, where salvation is pretended."

     "Yea marry," quoth the bishop, "that deliberation would do
well, if she were required to come from an old religion to a new.
But now, she is to return from a new to an ancient religion:
wherein, when she made me her gossip, she was as earnest as any."

     "For that, my Lord," said Master Berty, "not long since, she
answered a friend of hers, using your Lordship's speech, that
religion went not by age, but by truth: and therefore she was to
be turned by persuasion, and not by commandment.

     "I pray you," quoth the bishop, "think you it possible to
persuade her?"

     "Yea verily," said Master Berty, "with the truth: for she is
reasonable enough."

     The bishop thereunto replying, said, "It will be a marvellous
grief to the prince of Spain, and to all the nobility that shall
come with him, when they shall find but two noble personages of
the Spanish race within this land, the queen, and my Lady your
wife; and one of them gone from the faith."

     Master Berty answered, that he trusted they should find no
fruits of infidelity in her.

     So the bishop persuaded Master Berty to travail earnestly for
the reformation of her opinion; and, offering large friendship,
released him of his bond from further appearance.

     The duchess and her husband, daily more and more by their
friends understanding that the bishop meant to call her to an
account of her faith, whereby extremity might follow, devised ways
how, by the queen's licence, they might pass the seas. Master
Berty had a ready mean; for there rested great sums of money due
to the old duke of Suffolk (one of whose executors the duchess
was) beyond the seas, the emperor himself being one of those
debtors. Master Berty communicated this his purposed suit for
licence to pass the seas, and the cause, to the bishop, adding,
that he took this time most meet to deal with the emperor, by
reason of likelihood of marriage between the queen and his son.

     "I like your device well," quoth the bishop; "but I think it
better that you tarry the prince's coming, and I will procure you
his letters also to his father."

     "Nay," quoth Master Berty, "under your Lordship's correction
and pardon of so liberal speech, I suppose the time will then be
less convenient: for when the marriage is consummate, the emperor
hath his desire; but, till then, he will refuse nothing, to win
credit with us."

     "By St. Mary," quoth the bishop, smilingly, "you guess
shrewdly. 'Well, proceed in your suit to the queen, and it shall
not lack my helping hand."

     Master Berty found so good success, that he in few days
obtained the queen's licence, not only to pass the seas, but to
pass and repass them so often as to him seemed good, till he had
finished all his business and causes beyond the seas. So he passed
the seas at Dover about the beginning of June, in the first year
of her reign, leaving the duchess behind, who, by agreement and
consent betwixt her and her husband, following, taking barge at
Lion Quay, very early in the morning, on the first day of January
next ensuing, not without some peril.

     There were none of those that went with her made privy to her
going till the instant, but an old gentleman, called Master Robert
Cranwell, whom Master Berty had specially provided for that
purpose. She took with her her daughter, (an infant of one year,)
and the meanest of her servants, for she doubted the best would
not venture that fortune with her. They were in number four men,
one a Greek born, which was a rider of horses, another a joiner,
the third a brewer, the fourth a fool; one of the kitchen, one
gentlewoman, and a laundress.

     As she departed her house called the Barbican, betwixt four
and five of the clock in the morning, with her company and
baggage, one Atkinson a herald, keeper of her house, hearing noise
about the house, rose; and came out with a torch in his hands as
she was yet issuing out of the gate: wherewith being amazed, she
was forced to leave a mail with necessaries for her young
daughter, and a milk-pot with milk in the same gatehouse,
commanding all her servants to speed them away before, to Lion
Quay. And taking with her only the two women and her child, so
soon as she was forth of her own house, perceiving the herald to
follow, stept in at Charter-house hard by. The herald, coming out
of the duchess's house, and seeing nobody stirring, nor assured
(thongh by the mail suspecting) that she was departed, returned
in; and while he stayed ransacking parcels left in the mail, the
duchess issued into the streets, and proceeded in her journey, she
knowing the place only by name, where she should take her boat,
but not the way thither, nor any with her. Likewise her servants
having divided themselves, none but one knew the way to the said
quay.

     So she apparelled like a mean merchant's wife, and the rest
like mean servants, walking in the streets unknown. She took the
way that led to Finsbury Field, and the others walked the city
streets as they lay open before them, till by chance, more than
discretion, they met all suddenly together a little within
Moorgate, from whence they passed directly to Lion Quay, and there
took barge in a morning so misty, that the steerman was loth to
launch out, but that they urged him. So soon as the day permitted,
the council was informed of her departure; and some of them came
forthwith to her house, to inquire of the manner thereof, and took
an inventory of her goods, besides further order devised for
search and watch to apprehend and stay her.

     The fame of her departure reached to Leigh, a town at the
Land's End, before her approaching thither. By Leigh dwelt one
Gosling, a merchant of London, an old acquaintance of Cranwell's,
whither the said Cranwell brought the duchess, naming her Mistress
White, the daughter of Master Gosling; for such a daughter he had,
which never was in that country. There she reposed her, and made
new garments for her daughter, having lost her own in the mail at
Barbican.

     When the time came that she should take ship, being
constrained that night to lie at an inn in Leigh, (where she was
again almost bewrayed,) yet, notwithstanding, by God's good
working she escaped that hazard. At length, as the tide and wind
did serve, they went aboard, and being carried twice into the
seas, almost into the coast of Zealand, by contrary wind were
driven to the place from whence they came; and, at the last
recoil, certain persons came to the shore, suspecting she was
within that ship; yet having examined one of her company that was
a-land, and finding, by the simplicity of his tale, only the
appearance of a mean merchant's wife to be a-shipboard, he ceased
any further search.

     To be short, so soon as the duchess had landed in Brabant,
she and her women were apparelled like the women of the
Netherlands with hooks; and so she and her husband took their
journey towards Cleveland, and being arrived at a town therein
called Santon, took a house there, until they might further devise
of some sure place, where to settle themselves.

     About five miles from Santon, is a free town called Wesell,
under the said duke of Cleve's dominion, and one of the Hans
towns, privileged with the company of the Steelyard in London,
whither divers Walloons were fled for religion, and had for their
minister one Francis Perusell, then called Francis de Rivers, who
had received some courtesy in England at the duchess's hands.
Master Berty, being yet at Santon, practised with him to obtain a
protection from the magistrates for his abode and his wife's at
Wesell; which was the sooner procured, because the state of the
duchess was not discovered, but only to the chief magistrate,
earnestly bent to show them pleasure, while this protection was in
seeking.

     In the mean while, at the town of Santon was a muttering that
the duchess and her husband were greater personages than they gave
themselves forth; and the magistrates not very well inclined to
religion, the bishop of Arras also being dean of the great
minster, order was. taken, that the duchess and her husband should
be examined of their condition and religion upon the sudden. Which
practice discovered by a gentleman of that country to Master
Berty, he without delay, taking no more than the duchess, her
daughter, and two others with them, as though he meant no more but
to take the air, about three of the clock in the afternoon in
February, on foot, without hiring of horse or waggon for fear of
disclosing his purpose, meant to get privily that night to Wesell,
leaving his other family still at Santon.

     After the duchess and he were one English mile from the town,
there fell a mighty rain of continuance, whereby a long frost and
ice, before congealed, was thawed, which doubled more the
weariness of those new lacqueys. But, being now on the way, and
overtaken with the night, they sent their two servants (which only
went with them) to villages as they passed, to hire some car for
their ease, but none could be hired. In the mean time Master Berty
was forced to carry the child, and the duchess his cloak and
rapier. At last, betwixt six and seven of the clock in the dark
night, they came to Wesell, and repairing to the inns for lodging,
and some repose after such a painful journey, found hard
entertainment; for going from inn to inn offering large money for
small lodging, they were refused of all the innholders, suspecting
Master Berty to be a lance-knight, and the duchess to be his
woman. The child for cold and sustenance cried pitifully; the
mother wept as fast; the heavens rained as fast as the clouds
could pour.

     Master Berty, destitute of all other succour of hospitality,
resolved to bring the duchess to the porch of the great church in
the town, and so to buy coals, victuals, and straw for their
miserable repose there that night, or at least till by God's help
he might provide her better lodging. Master Berty at that time
understood not much Dutch, and by reason of evil weather and late
season of the night, he could not happen upon any that could speak
English, French, Italian, or Latin; till at last going towards the
church-porch, he heard two striplings talking Latin, to whom he
approached, and offered them two stivers to bring him to some
Walloon's house.

     By these boys, and God's good conduct, he chanced at the
first upon the house where Master Perusell supped that night, who
had procured them the protection of the magistrates of that town.
At the first knock, the good man of the house himself came to the
door, and opening it, asked Master Berty what he was. Master Berty
said, "An Englishman, that sought for one Master Perusell's
house." The Walloon willed Master Berty to stay a while, who went
back, and told Master Perusell, that the same English gentleman,
of whom they had talked the same supper, had sent by likelihood
his servant to speak with him. Whereupon Master Perusell came to
the door, and beholding Master Berty, the duchess, and their
child, their faces, apparels, and bodies so far from their old
form, deformed with dirt, weather, and heaviness, could not speak
to them, nor they to him, for tears. At length recovering
themselves, they saluted one another, and so together entered the
house, God knoweth full joyfully; Master Berty changing his
apparel with the good man, the duchess with the good wife, and
their child with the child of the house.

     Within few days after, by Master Perusell's means, they hired
a very fair house in the town, and did not let to show themselves
what they were, in such good sort as their present condition
permitted. It was by this time through the whole town what
discourtesy the innholders had showed unto them at their entry,
insomuch as on the Sunday following, a preacher in the pulpit
openly, in sharp terms, rebuked that great incivility toward
strangers, by allegation of sundry places out of Holy Scriptures,
discoursing how not only princes sometimes are received in the
image of private persons, but angels in the shape of men; and that
God of his justice would make them strangers one day in another
land, to have more sense of the afflicted heart of a stranger.

     The time thus passing forth, as they thought themselves thus
happily settled, suddenly a watchword came from Sir John Mason,
then Queen Mary's ambassador in the Netherlands, that my Lord
Paget had feigned an errand to the baths that way: and whereas the
duke of Brunswick was shortly with ten ensigns to pass by Wesell,
for the service of the house of Austria against the French king,
the said duchess and her husband should be with the same charge
and company intercepted. Wherefore, to prevent the cruelty of
these enemies, Master Berty with his wife and child departed to a
place called Windsheim, in high Dutchland, under the Palsgrave's
dominion; where, under his protection, they continued till their
necessaries began to fail them, and they, almost fainting under so
heavy a burden, began to fail of hope.

     At that time, in the midst of their despair, there came
suddenly letters to them from the palatine of Wilna, and the king
of Poland, (being instructed of their hard estate by a baron,
named John Alasco, that was sometime in England,) offering them
large courtesy. This provision unlooked for, greatly revived their
heavy spirits; yet, considering they should remove from many their
countrymen and acquaintance, to a place so far distant, a country
not haunted with the English, and perhaps upon their arrival not
finding as they looked for, the end of their journey should be
worse than the beginning; they devised thereupon with one Master
Barlow, late bishop of Chichester, that if he would vouchsafe to
take some pains therein, they would make him a fellow of that
journey. So, finding him prone, they sent with him letters of
great thanks to the king and palatine; and also with a few
principal jewels, (which only they had left of many,) to solicit
for them, that the king would vouchsafe under his seal, to assure
them of the thing which he so honourably by letters offered.

     That suit, by the forwardness of the palatine, was as soon
granted as uttered; upon which assurance the said duchess and her
husband, with their family, entered the journey in April, 1557,
from the castle of Windsheim, where they before lay, towards
Frankfort: in the which their journey, it were long here to
describe what dangers fell by the way upon them and their whole
company, by reason of their landgrave's captain, who, under a
quarrel pretended for a spaniel of Master Berty's, set upon them
in the highway with his horsemen, thrusting their boar-spears
through the waggon where the children and women were, Master Berty
having but four horsemen with him. In the which brabble it
happened the captain's horse to be slain under him.
Illustration: Master Berty Defending Himself

     Whereupon a rumour was sparsed immediately through towns and
villages about, that the land-grave's captain should be slain by
certain Walloons, which incensed the ire of the countrymen there
more fiercely against Master Berty, as afterward it proved. For as
he was motioned by his wife to save himself by the swiftness of
his horse, and to recover some town thereby for his rescue, he, so
doing, was in worse case than before; for the townsmen and the
captain's brother, supposing no less but that the captain had been
slain, pressed so eagerly upon him, that he had been there taken
and murdered among them, had not he, (as God would,) spying a
ladder leaning to a window, by the same got up into the house, and
so gone up into a garret in the top of the house, where he with
his dagger and rapier defended himself for a space; but at length,
the burgomaster coming thither with another magistrate which could
speak Latin, he was counselled to submit himself to the order of
the law. Master Berty, knowing himself clear, and the captain to
be alive, was the more bold to submit himself to the judgment of
the law, upon condition that the magistrate would receive him
under safe-conduct, and defend him from the rage of the multitude.
Which being promised, Master Berty putteth himself and his weapon
into the magistrate's hand, and so was committed to safe custody,
while the truth of his cause should be tried.

     Then Master Berty, writing his letters to the landgrave, and
to the earl of Erpach, the next day early in the morning the earl
of Erpach, dwelling within eight miles, came to the town whither
the duchess was brought with her waggon, Master Berty also being
in the same town, under custody.

     The earl, who had some intelligence of the duchess before,
after he was come and had showed such courtesy as he thought to
her estate was seemly, the townsmen perceiving the earl to behave
himself so humbly unto her, began to consider more of the matter;
and further, understanding the captain to be alive, both they, and
especially the authors of the stir, shrank away, and made all the
friends they could to Master Berty and his wife, not to report
their doings after the worst sort.

     And thus Master Berty and his wife, escaping that danger,
proceeded in their journey toward Poland, where in conclusion they
were quietly entertained of the king, and placed honourably in the
earldom of the said king of Poland, in Sanogelia, called Crozan,
where Master Berty with the duchess, having the king's absolute
power of government over the said earldom, continued both in great
quietness and honour, till the death of Queen Mary.



417. A STORY OF THOMAS HORTON, MINISTER.

     As ye have heard of the dangerous trouble of the duchess of
Suffolk in the time of her exile for religion' sake, whom
notwithstanding the Lord's present protection still delivered in
all distresses, as well from her enemies in England, as in
Dutchland from the lance-knights there.: so have we no less to
behold and magnify the Lord's merciful goodness in preserving of
Thomas Horton from the like perils of the same country; which
Thomas Horton, what a profitable instrument he was to the church
of Christ in Queen Mary's time, all our Englishmen almost, beyond
the seas then, did both know and feel.

     This good Thomas Horton, as he used oftentimes to travel
between Germany and England, for the behoof and sustenance of the
poor English exiles there: so he, journeying upon a time between
Maestricht and Cologne, chanced to he taken there by certain
rovers; and so, being led by them away, was in no little danger:
and yet this danger of his was not so great, but the present help
of the Lord was greater to aid and deliver him out of the same.



418. THOMAS SPRAT, OF KENT, TANNER.
Illustration: Sprat escaping pursuit

     Unto these afore-rehearsed examples of God's blessed
providence towards his servants, may also be added the happy
deliverance of Thomas Sprat and William Porrege his companion, now
minister; whose story briefly to course over, is this.

     This Thomas Sprat had been servant sometime to one Master
Brent, a justice, and a heavy persecutor; and therefore, forsaking
his master for religion' sake, he went to Calais, from whence he
used often with the said William Porrege, for their necessary
affairs, to have recourse into England.

     It so happened, about the fourth year of Queen Mary's reign,
that they, landing upon a time at Dover, and taking their journey
together toward Sandwich, suddenly, upon the way, within three
miles of Dover, met with the foresaid Master Brent, the two
Blachendens, and other gentlemen more, with their servants, to the
number of ten or twelve horses: of the which two Blachendens,
being both haters and enemies of God's word and people, the one
had perfect knowledge of William Porrege; the other had not seen
him, but only had heard of his name before.

     Thus they, being in the way where this justice with his mates
should meet them directly in the face, Thomas Sprat, first espying
Master Brent, was sore dismayed, saying to his companion, "Yonder
is Master Brent, William Porrege; God have mercy upon us!" "Well,"
quoth the other, "seeing now there is no remedy, let us go on our
way." And so thinking to pass by them, they kept themselves aloof,
as it were a score off from them, Thomas Sprat also shadowing his
face with his cloak.

     Notwithstanding, one of Master Brent's servants advising him
better than his master did, "Yonder," said he to his master, "is
Thomas Sprat:" at which words they all reined their horses, and
called for Thomas Sprat to come to them. "They call you," said
William Porrege. "Now here is no remedy but we are taken." And so
persuaded him to go to them being called, for that there was no
escaping from so many horsemen in those plains and downs, where
was no wood near them by a mile, nor hedge neither, but only one,
which was a bird-bolt shot off.

     All this notwithstanding, Sprat staid, and would not go. Then
they called again, sitting still on horseback. "Ah, sirrah," quoth
the justice, "why come ye not hither?" And still his companion
moved him to go, seeing there was no other shift to flee away.
"Nay," said Sprat, "I will not go to them; "and therewithal took
to his legs, running to the hedge that was next him. They, seeing
that, set spurs to their horses, thinking by and by to have him,
and that it was impossible for him to escape their hands; as it
was indeed, they being on horseback, and he on foot, had not the
Lord miraculously delivered his silly servant from the gaping
mouth of the lion ready to devour him. For as God would, so it
fell out, that he had got over the hedge, scrawling through the
bushes, when they were even at his heels, striking at him with
their swords; one of the Blachendens crying cruelly, "Cut off one
of his legs!"

     Thus Sprat had scarcely recovered the hedge from his enemies,
when one of Master Brent's servants, which had been fellow
sometime in house with him, followed him in his boots; and certain
rode up at one side of the hedge, and certain at the other, to
meet him at the upper end.

     Now while they were following the chase after Thomas Sprat,
only one remained with William Porrege, (who was one of the
Blachendens; not he which knew him, but the other,) who began to
question with him, not asking what was his name, (as God would,)
for then he had been known and taken: but from whence he came, and
how he came into Sprat's company, and whither he went? Unto whom
he answered and said, From Calais, and that Sprat came over with
him in the passage-boat, and they two were going to Sandwich; and
so without any more questions he let him depart.

     Anon, as he kept along the hedge, one of the horsemen which
rode after Sprat, returning back, and meeting with the said
William Porrege, demanded the very same questions as the other had
done, to whom he made also the like answer as afore; and so
departed, taking another contrary way from the meeting of the
other horsemen. And thus William Porrege escaped.

     Now concerning Thomas Sprat, he being pursued on the one side
by horsemen, and on the other side by his own fellow, who followed
after him in his boots, crying, "You were as good to tarry, for we
will have you, we will have you." Yet, notwithstanding, he kept
still on his course, till at length he came to a steep down-hill
at the hedge-end, down the which hill he ran from them; for they
could not ride down the hill, but must fetch a great compass
about. And so this Thomas Sprat ran almost a mile, and (as God
would) got into a wood.

     By that time he came to the wood, they were even at his heels
: but the night drew on, and it began to rain, and so the malice
of these persecutors was at an end, the Lord working for his
servants, whose name be praised for ever and ever, Amen.

     Not long after this, one of the two Blachendens aforesaid,
which so cruelly sought the destruction of others, was cruelly
murdered by his own servants.



419. THE TROUBLE OF JOHN CORNET.

     Here might also be recited the hard adventures and sufferings
of John Cornet, and at length his deliverance, by God's good
working, out of the same; who, being a prentice with a minstrel at
Colchester, was sent by his master, about the second year of Queen
Mary's reign, to a wedding in a town there by, called Rough-hedge,
where he, being requested by a company there of good men, the
constables also of the parish being present thereat, to sing some
songs of the Scripture, chanced to sing a song called "News out of
London," which tended against the mass, and against the queen's
mis-proceedings.

     Whereupon the next day he was accused by the parson of Rough-
hedge, called Yacksley; and so committed, first to the constable,
where both his master gave him over, and his mother forsook and
cursed him. From thence he was sent to the next justice, named
Master Cannall, and then to the earl of Oxford, where he was first
put in irons and chains, and after that so manacled, that the
blood spirted out of his fingers' ends, because he would not
confess the names of them which allured him to sing.

     And marvel it was that the cruel papists were so contented,
that they sent him not also to Bishop Bonner, to suffer the
extremity of the fire. But God's gracious providence disposed
otherwise for his servant : for after he was manacled, the earl
commanded him to be brought again to the town of Rough-hedge, and
there to be whipped till the blood followed, and to be banished
the town for ever: and so he was, during all the time of Queen
Mary.



420. THOMAS BRYCE.

     If our story should proceed so wide and so large, as did the
exceeding mercy of God's providence in helping his servants out of
wretchedness and thraldom of those bloody days, our treatise (I
think) would extend to an endless process. For what good man or
woman was there almost in all this time of Queen Mary, who either
in carrying a good conscience out of the land, or tarrying within
the realm, could well escape the papists' hands, but by some
notable experience of the Lord's mighty power and helping hand
working for him? What should I here speak of the miraculous
deliverance of Thomas Bryce? who, being in the house of John Seal,
in the parish of Horting, and the bailiff with other neighbours
coming in, sent by Sir John Baker to search and apprehend him, and
knowing perfectly both his stature and colour of his garments, yet
had no power to see or know him standing before their faces. So
mightily the Lord did blind their eyes, that they asking for him,
and looking upon him, yet, notwithstanding, he quietly took up his
bag of books, and so departed out of the house without any hand
laid upon him.

     Also another time, about the second year of Queen Mary, the
said Thomas Bryce, with John Bryce his elder brother, coming then
from Wesell, meeting together at their father's house, as they
journeyed towards London, to give warning there to one
Springfield, which else was like to be taken unawares by his
enemies, waiting for him upon Gad'shill, fell in company with a
promoter, who dogged them and followed them again to Gravesend,
into the town, and laid the house for them where they were, and
all the ways as they should go to the water's side; so that it had
not been possible for them to have avoided the present danger of
those persecutors, had not the Lord's provident care otherwise
disposed for his servants, through the hosteler of the inn,
covertly to convey them by a secret passage; whereby they took
barge a mile out of the town, and so in the end both the lives of
them and also of Springfield were preserved, through the Lord's
gracious protection.



421. GERTRUDE CROKHAY.

     Gertrude Crokhay, dwelling at St. Katharine's by the Tower of
London, and being then in her husband's house, it happened in the
year 1556, that the pope's childish St. Nicholas went about the
parish; which she understanding, shut her door against him, not
suffering him to enter into her house.

     Then Dr. Mallet hearing thereof, and being then master of the
said St. Katharine's, the next day came to her with twenty at his
tail, thinking belike to fray her, and asked why she would not the
night before let in St. Nicholas, and receive his blessing, &c. to
whom she answered thus: "Sir, I know no St. Nicholas," said she,
"that came hither." "Yes," quoth Mallet, "here was one that
represented St. Nicholas."

     "Indeed, sir," said she, "there was one that was my
neighbour's child, but not St. Nicholas; for St. Nicholas is in
heaven. I was afraid of them that came with him, to have had my
purse cut by them: for I have heard of men robbed by St.
Nicholas's clerks," &c. So Mallet, perceiving that nothing could
be gotten at her hands, went his way as he came, and she for that
time so escaped.

     Then, in the year 1557, a little before Whitsuntide, it
happened that the said Gertrude answered for a child that was
baptized of one Thomas Saunders, which child was christened
secretly in a house after the order of the service-book in King
Edward's time: and that being shortly known to her enemies, she
was sought for; which, understanding nothing thereof, went beyond
the sea into Gelderland, to see certain lands that should come to
her children in the right of her first husband, who was a stranger
born: and being there about a quarter of a year, at the length
coming homeward by Antwerp, she chanced to meet with one John
Johnson, a Dutchman, alias John de Villa, of Antwerp, shipper,
who, seeing her there, went of malice to the margrave, and accused
her to be an Anabaptist, whereby she was taken and carried to
prison. The cause why this naughty man did thus, was, for that he
claimed of Master Crokhay her husband a piece of money which was
not his due, for a ship that Master Crokhay bought of him; and for
that he could not get it, he wrought this displeasure. Well, she
being in prison, lay there a fortnight; in the which time she saw
some that were prisoners there, who privily were drowned in
Rhenish wine-vats, and after secretly put in sacks, and cast into
the river. Now she, good woman, thinking to he so served, took
thereby such fear, that it brought the beginning of her sickness,
of the which at length she died.

     Then at the last she was called before the margrave, and
charged with Anabaptistry; which she there utterly denied, and
detested the error, declaring before him in Dutch her faith
boldly, without any fear. So the margrave, hearing the same, in
the end being well pleased with her profession, at the suit of
some of her friends delivered her out of prison, but took away her
book; and so she came over into England again.



422. WILLIAM MAULDON.

     I lightly pass over here the tedious afflictions of William
Mauldon, how in the dangerous time of the Six Articles, before the
burning of Anne Askew, he was scourged, being young, of his
father, for professing and confessing of true religion; and
afterward, being examined in auricular confession by the priest,
his books were searched for; and so at length he was presented up
by the same priest, in a letter written to the bishop, which
letter, had it not been burnt by another priest, to whose hands it
came, (as the Lord would have it,) it had undoubtedly cost him his
life.

     This one thing in the same William Mauldon is to be noted,
that being young in those days of King Henry when the mass most
flourished, the altars with the sacrament thereof being in their
most high veneration, that to man's reason it might seem
impossible that the glory and opinion of that sacrament and
sacramentals, so highly worshipped, and so deeply rooted in the
hearts of so many, could by any means possible so soon decay and
vanish to nought: yet notwithstanding, he being then so young,
under the age of seventeen years, by the spirit (no doubt) of
prophecy, declared then unto his parents, that they should see it
shortly even come to pass, that both the sacrament of the altar,
and the altars themselves, with all such plantations which the
heavenly Father did not plant, should be plucked up by the roots.
And even so, within the space of very few years, the event thereof
followed accordingly : the Lord therefore be praised for his most
gracious reformation!



423. ROBERT HORNEBY.

     I let pass, likewise, the dangerous escape of Robert Horneby,
servant sometime and groom of the chamber to Lady Elizabeth, she
being then in trouble in Queen Mary's days; who, being willed to
come to mass, refused so to do, and therefore coming afterward
from Woodstock to Hampton Court, was called before the council,
and by them committed to the Marshalsea, and not unlike to have
sustained further danger, had not the Lord's goodness better
provided for him, who at length by Dr. Martin was delivered.



424. MISTRESS SANDS.

     The like, also, may be testified and recorded of Mistress
Sands, now wife to Sir Morrice Bartlet, then gentlewoman-waiter to
the said Lady Elizabeth, being in the Tower; which Mistress Sands
denied in like manner to come to mass, and therefore, beside the
heavy displeasure of her father, was not only displaced from her
room, and put out of the house, but also was in great jeopardy of
further trial. But the Lord, who disposeth for every one as he
seeth best, wrought her a way out of her enemies' hands by flying
over the seas, where she continued amongst other banished exiles
in the city of Geneva and of Basle, till the death of Queen Mary.



425. THOMAS ROSE.

The story of Thomas Rose, yet living, a preacher of the age of
seventy-six years, of the town of Luton, and in the county of
Bedford.
This Thomas Rose, a Devonshire man, was born in Exmouth, and being
made priest in that country, was brought out of it by one Master
Fabian, to Polstead, in Suffolk, where the said Master Fabian was
parson; and in short time after, by his means, was placed in the
town of Hadley, where he, first coming to some knowledge of the
gospel, began first there to treat upon the creed; and thereupon
to take occasion to inveigh against purgatory, praying to saints,
and images, about the time that Master Latimer began first to
preach at Cambridge, in the time of Bilney and Arthur, forty-seven
years ago, or thereabout; insomuch that many embracing the truth
of Christ's gospel, against the said purgatory and other points,
and the number of them daily increasing, the adversaries began to
stir against him, insomuch that Master Bale (who afterward became
a godly zealous man) was then brought to preach against the said
Thomas Rose, and so did. This notwithstanding, he continued still
very vehemently against images; and the Lord so blessed his
labours, that many began to devise how to deface and destroy them,
and especially four men, whose names were Robert King, Robert
Debnam, Nicholas Marsh, and Robert Gardner, which usually resorted
to his sermons, and upon his preaching were so inflamed with zeal,
that shortly after they adventured to destroy the rood of
Dovercourt, which cost three of them their lives, as appeareth
before. The three persons which suffered, and were hanged in
chains, were offered their lives to have accused the said Thomas
Rose, as of counsel with them; which refused so to do, and
therefore suffered. The said Thomas Rose had the coat of the said
rood brought unto him afterward, who burnt it. The rood was said
to have done many great miracles, and great wonders wrought by
him, and yet, being in the fire, could not help himself, but
burned like a block, as in very deed he was. At this time there
were two sore enemies in Hadley, Walter Clerk and John Clerk, two
brethren : these complained to the council, that a hundred men
were not able to fetch the said Thomas Rose out of Hadley, who
then was, upon examination of his doctrine, committed to the
commissary's keeping. And indeed such was the zeal of a number
then in that town towards the truth, that they were much offended
that their minister was so taken from them, and had therefore by
force fetched him from the commissary, if certain wise men had not
otherwise persuaded, which at length also, with more quiet, did
set him in his office again; which thing so angered the two
brethren, Walter Clerk and John Clerk, that they complained to the
council, as is aforesaid; whereupon a serjeant-at-arms, named
Cartwright, was sent from the council, who arrested the said
Thomas Rose, and brought him before the council. Then his
adversaries being called, they laid to his charge, that he was
privy of the burning of the rood of Dovercourt; and upon this he
was committed to prison in the bishop of Lincoln's house in
Holborn -- Bishop Langley, the king's confessor; and there
remained he in prison, from Shrovetide to Midsummer, very sore
stocked till after Easter.

     The stocks were very high and great, so that day and night he
did lie with his back on the ground, upon a little straw, with his
heels so high, that by means the blood was fallen from his feet,
his feet were almost without sense for a long time; and he
herewith waxed very sick, insomuch that his keeper, pitying his
estate, and hearing him cry sometimes, through the extremity of
pain, went to the bishop, and told him that he would not keep him
to die under his hand; and upon this he had some more ease and
liberty. Now at this time his mother was come from Hadley to see
him, but she might not be suffered to speak with the said Thomas
Rose her son (such was their cruelty); but the bishop flattered
her, and gave her a pair of pardon-beads, and bade her go home and
pray, for she might not see him; which thing pierced the heart
both of the mother and son, not a little. At this time also
certain men of Hadley, very desirous to see him, travailed to
speak with him, but might not be suffered, till at length they
gave the keeper four shillings; and yet then might not speak to
him, or see him, otherwise than through a grate. And thus
continued he till Midsummer, in prison there.

     Then was he removed to Lambeth, in the first year of Dr.
Cranmer's consecration, who used him much more courteously than
ever the bishop of Lincoln did, and at length wrought his
deliverance, and set him at liberty; but yet so, that he was bound
not to come within twenty miles of Hadley. After this he came to
London, and there preached the gospel half a year, till Hadley
men, hearing thereof, laboured to have him to Hadley again, and
indeed, by means of Sir John Rainsford, knight, obtained at the
archbishop's hand to have him thither. Howbeit, by means one was 
placed in the cure at Hadley, he could not enjoy his office again
there, but went to Stratford, three miles off, and there continued
in preaching the word three years, till at length the adversaries
procured an inhibition from the bishop of Norwich, to put him to
silence. But a great number travailed to have him continue in
preaching, and subscribed a supplication to the archbishop, with
sevenscore hands, who, under their seals, also testified of his
honest demeanour; so that the adversaries this way not prevailing,
they indicted him at Bury in Suffolk, so that he was constrained
to flee to London, and to use the aid of the Lord Audley, then
lord chancellor, who removed the matter from them, and called it
before him, and after certain examination of the matter, did set
him free, and did send him by a token to the Lord Cromwell, then
lord privy seal, for a licence from the king to preach: which
thing obtained by the Lord Cromwell's means, (who hereupon also
had admitted the said Thomas Rose his chaplain,) forthwith he was
sent into Lincolnshire and to York.

     In the mean time such complaint was made to the duke of
Norfolk, for that he preached against auricular confession,
transubstantiation, and such other points contained in the Six
Articles, (which then to have done, by law was death,) that the
duke, in his own person, not only sought him at Norwich, but also
beset all the havens for him, from Yarmouth to London; and, being
lieutenant, commanded that whosoever could take the said Thomas
Rose, should hang him on the next tree. Howbeit, the said Thomas
Rose, at his coming home, having warning hereof by certain godly
persons, was conveyed away, and passed over into Flanders, and so
to Germany unto Zurich, where a time he remained with Master
Bullinger; and afterward went to Basle, and there hosted with
Master Grinaeus, till letters came that Master Dr. Barnes should
be bishop of Norwich, and things should be reformed and he
restored. But when he came into England again, it was nothing so,
and therefore forthwith fled again beyond the seas, being so
beset, as, if the mighty providence of God had not sent him, in a
readiness to receive him, the selfsame man, boat, and boy, that
before carried him over, it had not been possible for him to have
escaped. But such was the goodness of God towards him, that he
safely was conveyed, and lived at Arrow the space of three years,
till at length, purposing to come over into England, about
business that he had, he, his wife, and their child, (being but a
year and three quarters old,) upon the sea, the ship being in
great danger wherein they sailed, (for the mast being hewn down in
that peril, they were carried whithersoever the waves tossed
them,) they with divers others made a full account of death.
Howbeit, at length they were taken prisoners, and carried into
Dieppe in France, having all their stuff taken from them, and
forty pounds in money. There they remained prisoners from
Michaelmas till Hallowtide, in great heaviness, not knowing what
would become of them, but depending only upon God's providence.

     It pleased God at the same time, that one Master Young, of
the town of Rye, (who had heard him preach before,) came thither
for the redeeming of certain Englishmen there taken prisoners.
This Master Young, moved to see them in this case, much pitied
them, and comforted them, and told them he would pay their ransom;
and so he did, had them away, and brought them to Rye; and from
thence by stealth came they to London. At length the honourable
earl of Sussex, hearing of the said Thomas Rose, sent for him, his
wife, and his child, and had them to his house at Attleborough,
where they continued till at length it was blazed abroad, that the
earl was a maintainer of such a man to read in his house, as had
preached against the catholic faith (as they term it). The earl,
being at the parliament, and hearing thereof, wrote a letter to
warn him to make shift for himself, and to avoid: so that from
thence he passed to London, making strait shift for a year there,
and somewhat more, till the death of King Henry.

     After the king's death, he and others who, in the king's
general pardon, were excepted, (and therefore dead men, if they
had been taken whilst King Henry lived,) by certain of the council
were set at liberty; and at length, after King Edward was crowned,
were licensed to preach again by the king; who gave unto the said
Thomas Rose the benefice of West Ham, by London. But at the death
of that virtuous and noble prince, he was deprived of all, and so
should also have been of his life, had not God appointed him
friends, who received him in London secretly, as their teacher in
the congregation, among whom, for the poor prisoners, at their
assemblies forty-one a night oftentimes were gathered. And thus he
continued amongst them, and with the Lady Vane, almost a year in
the reign of Queen Mary. But although he oftentimes escaped
secretly, whilst he read to the godly in sundry places of London,
yet at length, through a Judas that betrayed them, he, with
thirty-five that were with him, were taken in Bow Churchyard, at a
shear-man's house, on New-year's day at night, being Tuesday. The
residue being committed to prisons, the said Thomas Rose was had
to the bishop of Winchester, Stephen Gardiner; but would not speak
with him that night, but committed him to the Clink till Tuesday
after.

The first examination of Thomas Rose, before Gardiner, bishop of
Winchester, at St. Mary Overy's.

     On Thursday, being brought before the bishop of Winchester,
at St. Mary Overy's, the said Thomas Rose spake as followeth.

     "It maketh me to marvel, my Lord," quoth he, "that I should
be thus troubled for that which by the word of God hath been
established, and by the laws of this realm allowed, and by your
own writing so notably in your book; De Vera Obedientia,
confirmed."

     Winchester.--"Ah, sirrah! hast thou gotten that?"

     Rose.--"Yea, my Lord, I thank God, and do confess myself much
thereby confirmed: for as touching the doctrine of the supremacy,
against the bishop of Rome's usurped authority, no man hath said
further. And, as I remember, you confess in it, that when this
truth was revealed unto you, you thought the scales to fall from
your eyes."

     Winchester.--"Thou liest like a varlet; there is no such
thing in my book, but I shall handle thee, and such as thou art,
well enough. I have long looked for thee, and at length have
caught thee. I will know who be thy maintainers, or else I will
make thee a foot longer."

     Rose.--"My Lord, you shall do as much as pleaseth God, and no
more; yet the law is in your hand: but I have God for my
maintainer, and none other." At these words, one of his servants
stepped forth, and said, "My Lord, I heard this man preach by
Norwich, in Sir John Robster's house; and in his prayer he desired
God to turn Queen Mary's heart, or else to take her out of the
world; and this was in King Edward's time."

     Rose.--"My Lord, I made no such prayer, but next after the
king I prayed for her after this sort, saying, 'Ye shall pray for
my Lady Mary's Grace, that God will vouchsafe to endue her with
his Spirit, that she graciously may perceive the mysteries
contained within his holy laws; and so render unto him her heart
purified with true faith, and true and loyal obedience to her
sovereign lord and king, to the good ensample of the inferior
subjects.' And this, my Lord, is already answered in mine own
handwriting to the council." Unto this he said little, but turning
his face to certain that were by him, "This is he," quoth the
bishop, "that my Lord of Norwich told me, had begotten his maid
with child."

     Rose.--"This is no heresy, my Lord, although it be a lie.
Indeed certain wicked persons raised this report of me, for the
hatred they bare to the doctrine which I preached; but for
purgation of myself herein, I had no less than six of the
council's hands, that there might be due and diligent examination
for this matter in the country by men of worship appointed for
that purpose, who can all testify, (I thank God,) that I am most
clear from such wickedness; and indeed they have cleared me from
it. And therefore I doubt not, but all good men will espy the
mischievous device of mine adversaries, which (when other ways
failed) by such sinister means went about to draw me into
discredit and hatred. But God, which is the helper of the
innocent, and searcher of men's hearts, hath and doth defend me,
and hath laid open things that were hid, to their shame. One of
the chief reporters of this, that I should so abuse myself, was
one Master Clark, servant, and in some estimation, with the old
lord treasurer of England, reputed and taken for a conjuror, who
afterward, for his good demerits, hanged himself in the Tower."--
Then the bishop commanded that I should be carried to the Tower,
and kept safely, where I did lie till it was the week before
Whitsuntide; after which time I was twice called, when the bishop
came to the Tower about other prisoners. Notwithstanding, the
bishop had no great talk with me, but spake friendly. Howbeit, one
Sir Richard Southwell, knight, still accused me for my prayer, and
said I did put a difference betwixt Lady Mary and Lady Elizabeth,
for that I prayed in King Edward's faith, and prayed that he would
confirm Lady Elizabeth in that which was well begun in her. Unto
this the bishop said little. But in the week before Pentecost, I
was conveyed from the Tower to Norwich, there to be examined by
the bishop and his clergy, as concerning my faith, the manner
whereof here followeth.

The second examination of Thomas Rose, before the bishop of
Norwich, Hopkins by name, in his own palace, in the presence of
Sir W. Woodhouse, knight, Master Steward the chancellor, Dr.
Barret, with divers others, the Wednesday in Whitsun-week, A.D.
1553.

     After I was presented by my keeper, the bishop immediately
asked me what I was. I told him I had been a minister.

     Bishop.--"What is this to the purpose; were ye a friar or a
priest?"

     Rose.--"Friar was I never; but a priest have I been, and
beneficed by the king's Majesty."

     Bishop.--"Where were ye made priest?"

     Rose.--"In Exeter, in the county where I was born."

     hen the bishop required of me my letters of orders. I told
him I knew not where they were become, for they were things of me
not greatly regarded.

     Bishop.--"Well, you are sent to me to be examined; what say
you, will you submit yourself to the order of the Church of
England?"

     Rose.--"My Lord, I trust I am not out of the order of
Christ's church in England, neither do I know myself an offender
there-against."

     Bishop.--"What! yes, ye have here preached most damnable and
devilish doctrine."

     Rose.--"Not so, my Lord. The doctrine by me here preached,
was both true, sincere, and holy. But indeed the doctrine that is
now set forth, is most wicked and damnable, yea, and that both
against God's laws and man's. But as for the doctrine by me
preached, it is grounded upon the word of God, set out also by the
authority of two most mighty kings, with the consent of all the
nobility and clergy of the same; so that I preached nothing but
their lawful proceedings, having their lawful authority under
their broad seals, for confirmation of the same, for which my
doing ye cannot justly charge me. For why, since the law ceased, I
have kept silence, so that the council which sent me unto you,
have not charged me therewith. Wherefore ye do me open wrong, to
burden me with that wherein I am free."

     Chancellor.--"What, sir? ye are very captious; answerest thou
my Lord after such a sort?"

     "Sir," said I, "I answer for myself, and according to the
truth: wherewith ye ought not to be offended, if ye be of God."

     Chancellor.--"Thou art an evil man. Wast thou not abjured
before now?"

     Rose.--"No, ye untruly report me, and are in no wise able to
prove that which ye have spoken: so that your words appear to
proceed altogether of malice, which I have not deserved at your
hands. But in this I well perceive ye are made an instrument to
utter other men's malice, conceived of old."

     Chancellor.--"What say you to the real presence in the
sacrament?"

     Rose.--"I wist right well ye were made an instrument to seek
innocent blood: well, ye may have it, if God permit; it is present
at hand, for I have not come hither to lie, but to die (if God see
it good) in defence of that which I have said. Wherefore ye may
begin when ye shall think good, for I have said nothing but the
truth, and that which in those days was of all men allowed for
truth, and against the which ye at that time durst not once
whisper, although ye now brag never so much."

     "Well, father Rose," said the bishop, "whatsoever hath been
done in times past, shall not now be called in question, so that
ye now submit yourself. For not only you, but all the whole realm
hath been out of the right way, both high and low, spiritual and
temporal: but all, notwithstanding, have submitted themselves, and
acknowledged their faith. Wherefore, if ye will be accounted for
an Englishman, ye must likewise submit yourself."

     Rose.--"My Lord, I am an Englishman born, and do most humbly
require of the Christian congregation of England, to be counted as
a particular member of the same, and with all due reverence submit
myself as in the form and manner following: That whatsoever law or
laws shall be set forth in the same, for the establishment of
Christ's true religion, and that according to the faith and
doctrine of the holy patriarchs and prophets, Jesus Christ, and
his holy apostles, with the faithful fathers of Christ's primitive
church, I do not only hold it and believe it, but also most
reverently obey it." At which my assertion, the bishop seemed to
be greatly rejoiced, and said, "Well, then, we shall soon be at a
point. But," said he, "you shall take this for no day of
examination, but rather of communication, so that ye shall now
depart and pause yourself, until we call for you again." And so
ended our first meeting.

The third examination of Thomas Rose.

     On the Friday following, I was called again into Christ's-
church within their Lady's chapel, (as they termed it,) where was
gathered a great part of the whole city of Norwich. And after I
was by my keeper presented, the bishop began with a great
protestation; and after many words demanded of me, whether,
according to my former promise, I would submit myself or no. I
answered as before I had done, that according to my former
protestation, I would most gladly obey. Then said the chancellor,
(to utter his gentleness,) "I think you do but feign."

     "The fault then," said I, "shall be in yourself, and not in
me. For if ye burden me with nothing but Scriptures, and the
fathers of Christ's primitive church, then, as I said before, so I
say again, I shall most gladly obey."

     Chancellor.--"Well then, seeing you challenge to be a member
of the Church of England, your mother here, for a trial of
obedience, provoketh you, as mothers are wont to allure you, to
receive this little gift at her hand."

     "Forsooth," said I, "if she offer it me as received of God my
Father, I shall gladly receive it, as from the hand of my very 
true and ghostly mother."

     Chancellor.--"What say you to ear-confession? Is it not a law
ecclesiastical, and necessary for the Church of England?"

     Rose.--"Some ways it might be permitted, and some ways not;
and that because it had not its original of God and his blessed
word. And yet I deny not, but that a man, being troubled in his
conscience, and resorting to a discreet, sober, and Christian
learned man, for the quieting of his mind, might well be
permitted. But to bind a man under pain of damnation, once every
year, to number his sins into the ears of a filthy lecherous
priest, is not of God, neither can be approved by his word."

     Bishop.--"Ah, sirrah! ye will admit nothing but Scripture, I
see well."

     Rose.--"No truly, my Lord, I admit nothing but Scripture for
the regiment of the soul: for why, faith cometh by hearing, and
hearing by the word of God; and where the word of God is not,
there ought no belief to be given. For whatsoever is not of faith
is sin." And here they left off speaking any more of that matter.

     But then Master Chancellor began to whet his teeth at me,
saying, "Yea, but you have preached, that the real, natural, and
substantial presence of Christ is not in the sacrament of the
altar: what say ye to that?"

     Rose.--"Verily, I say, that you are a bloody man, and seek to
quench your thirst with the blood of an innocent; and therefore,
to satisfy you in that behalf, I say verily unto you, that even so
I have here preached. And although, contrary to law, you charge me
with the same, yet will I in no wise deny it, though justly I
might do it, but stand thereunto, even to seal it with my blood,
desiring all that be here present, to testify the same, and
believe it as the only truth."

     Bishop.--"I charge you all to believe it not."

     "Yea, but my Lord," said I, "if ye will needs have credence
given you, you must bring God's word to maintain your sayings."

     Bishop.--"Why, doth not Christ say, This is my body? and can
there be any plainer words spoken?"

     Rose.--"It is true, my Lord, the words be as plain as can be,
and even so be these, where it is said, I am a door, a vine. And
Christ is called a stone, a lion, and yet is he naturally none of
these: for they be all figurative speeches, as both the Scriptures
and fathers do sufficiently prove."

     At which my saying, the bishop would have had me stay,
saying, I should have another day, wherein I might take better
advisement.

     "Not so, my Lord," said I, "for I am at a full point with
myself in that matter, and am right well able to prove both your
transubstantiation, with the real presence, to be against the
Scriptures and the ancient fathers of the primitive church. For
Justin, which is one of the ancientest writers that ever wrote
upon the sacraments, writeth in his second Apology, that the
bread, water, and wine in the sacrament, are not to be taken as
other meats and drinks, but be meats purposely ordained to give
thanks unto God, and therefore be called eucharistia, and also
have the names of the body and blood of Christ; and that it is not
lawful for any man to eat and drink of them, but such as profess
the religion of Christ, and live also according to their
profession. And yet (saith he) the same bread and drink is changed
into our flesh and blood, and nourisheth our bodies. By which
saying it is evident that Justin meant, that the bread and wine
remain still, or else they could not have been turned into our
flesh and blood, and nourish our bodies." At which my saying they
were not a little troubled, but enforced themselves to have denied
the doctor, and would suffer me to speak no more, but straightway
was I carried away unto my lodging. And so ended the second day of
mine appearance, which was the Friday in Whitsunweek; and then was
I appointed to appear again on the Monday following. Howbeit, upon
what occasion I know not, it was deferred unto the Wednesday,
which was Corpus-Christi even.

His talk with the earl of Sussex, Sir William Woodhouse, and the
bishop's chaplains.

     "In the mean time the bishop sent two of his chaplains to me,
with whom I had communication about the real presence: and after
long reasoning to and fro, concerning this point, at length I
drave them to this issue: whether they did confess that Christ, in
the selfsame body which was conceived of the Virgin Mary, and
wherein he suffered and rose again, doth, in the selfsame body,
naturally, substantially, and really, sit at the right hand of God
the Father, without return from thence, until the day of the
general judgment, or not? Whereunto they answered, 'Yes, truly,'
said they, 'we confess it, hold it, and believe it.' Then I again
demanded of them, whether they did affirm, after the words
pronounced by the minister, there to remain flesh, blood, bones,
hair, nails, as is wont most grossly to be preached, or not? And
they with great deliberation answered, that they did not only
abhor the teaching of such gross doctrine, but also would detest
themselves, if they should so think.

     "At which two principal points, wherein they fully confirmed
my doctrine which I ever taught, I was not a little comforted and
rejoiced, but marvellously encouraged. Whereupon I demanded again
of them, what manner of body they then affirmed to be in the
sacrament? 'Forsooth,' said they, 'not a visible, palpable, or
circumscriptable body, for that is always at the Father's right
hand: but in the sacrament it is invisible, and can neither be
felt, seen, nor occupy any place, but is there by the omnipotency
of God's word, they know not how. And for this they brought in St.
Augustine, although of them not truly understood, yet would they
admit none other sense than their own, but would take upon them to
confirm it with Martin Luther, Melancthon, Bucer, and Calvin: so
that I, perceiving their obstinacy in that behalf, gave them over
for that time, and afterward talked with Dr. Barret, whom I also
found of the same judgment in that behalf: 'for,' said he, 'if ye
should dissent from the fathers of the primitive church in this
behalf, of which St. Augustine is one, ye shall be counted to die
out of the favour of God." Well, all this their obstinacy and
blasphemous errors imprinted and deeply weighed in my mind, I gave
them all over. And the more quietly to bring them to confess that
openly, which they unto me had granted privately, I granted them
according to the Scriptures, and my former protestation, a
presence, although not as they supposed.

     "After all this, came there unto me the honourable earl of
Sussex, and that gentle knight, Sir William Woodhouse, with great
persuasions: unto whom I said, after long talk, that I would do
all that I might, saving my conscience, which I would in no wise
pollute; and no more I have, as knoweth God, by whom all men must
be judged."

His last appearance before the bishop.

     "Now, to come to my last appearance, after I was before the
bishop presented, he forthwith demanded of me, whether I were
resolved, as he had heard say. To whom I answered, that even as
always I had said before, even so I was now. Unto whom, by low
bowing my knee, I gave my due reverence, and the rather for that
the honourable earl of Sussex was there; wherewith some which
would be counted great gospellers, were (contrary to all
Christianity) sore offended. Then I said, that whatsoever laws
were set forth for the establishment of Christ's true religion,
and that according to the doctrine of Christ's holy apostles, and
the faithful fathers of the primitive church, I did not only obey
them, but must earnestly embrace and believe them. Yea, and yet,
to the further blinding of their eyes, I said, that if any thing
could justly be proved by God's holy word, by me heretofore
preached or taught untruly, either for lack of learning, slide of
tongue, or of ignorance; yet by better knowledge, when it shall
justly be tried and examined by the same, I shall not refuse (the
thing perfectly approved) to revoke the same: provided always, the
word of God herein to be judge.

     "All this spake I (as God knoweth) to keep them from
suspecting that which I went about, and that they should have none
occasion to judge me of obstinacy. Then said I moreover, 'All you
must of force confess, that the doctrine by me heretofore
preached, had, besides the authority of God's eternal verity, the
authority of two most noble and mighty princes, with the advice
and counsel of all the nobility and clergy of the same, and that
with great deliberation from time to time, with open disputations
in both the universities, enacted also by parliament with the
consent of the whole body and commons of the same, and that
without any resistance or gainsaying established, as a religion
most pure and perfect, most earnestly and sincerely preached by
the principal bishops and doctors, and that before the king's
Majesty's person. And I, as one being called to that office, did
the like with all the rest, and, in the zeal of God and with a
pure conscience, did set forth the same, as the only and absolute
truth of God, and the just and most true proceedings of my
sovereign lord and king. And I had then my head, at that present,
even where it now standeth, betwixt mine ears, altogether applying
the same, to apprehend with all diligence that which then was
established and taught, as the only and absolute truth, and a
thing unto me most desirable, and well liking, without any desire
to hear the contrary, till now, through this my captivity, I am
compelled to hear the contrary part speak, who are even here
present, and which my Lord sent unto me.

     "'Of whom, after long disputations privately to and fro
before this time had betwixt us, at length I have heard of them a
contrary doctrine, which I never before had heard; and therefore
must confess mine own ignorance in the same. For,' quoth I, 'after
I had enforced these men here present,' (meaning the bishop's two
chaplains,) 'to confess Jesus Christ's natural body, with his full
complete members in due order and proportion of a perfect man's
body, to be present at the right hand of God the Father, and that
without return from thence, until the last judgment, and also
that, after the words pronounced by the priest, there remaineth no
such gross presence of flesh, blood, bones, hair, and nails, as
was wont to be preached; but that, after I had demanded of them
what manner of body they affirmed to be present, they said, A body
invisible by the omnipotency of God's word, which neither can be
felt nor seen, nor that hath any distinction of members, but such
a body as occupieth no place, but is there they know not how.
Necessity compelled me to confess mine ignorance in that behalf,
although in very deed they perceived not my meaning therein,
neither was it in my thought they should so do. For by this their
confession, and my silence, afterward I perceived their horrible
blasphemies.

     "And methought in this I had well discharged at that time my
conscience, in causing them in open audience to confess the same;
and so I granted a presence, but not as they supposed. For only I
said, that Christ, after the words pronounced, is present in the
lawful use and right distribution of his holy supper; which thing
I never denied, or any godly man that ever I heard of. For, said
I, Eusebius Emissenus, a man of singular fame and learning, about
three hundred years after Christ's ascension, saith, that the
conversion of the visible creatures of bread and wine into the
body and blood of Christ, is like unto our conversion in baptism,
where nothing is outwardly changed, but all the change is
inwardly, by the mighty working of the Holy Ghost, which
fashioneth and frameth Christ in the heart and mind of man, as by
the example of Peter preaching to the people, by which he so
pierced their consciences, that they openly, with most earnest
repentance, confessed their sins, saying, Men and brethren, what
shall we do? Repent, and be baptized every one of you, said Peter,
in the name of Jesus Christ. So that at this sermon there were
turned unto Christ three thousand persons; in whom Christ was so
fashioned and framed, as that be did dwell in every one of them,
and they in him. And after the like manner (said I) is Christ
present in the lawful use and right distribution of his holy
supper, and not otherwise. For although I said, according to the
truth, that Christ dwelt in every one of these persons rehearsed,
yet meant I nothing less, than that he in them should have a
gross, carnal, or fleshly dwelling. And no more meant I (as God
knoweth) him carnally or naturally to be in the sacrament, but
according to the Scriptures, and my former protestation, that is,
to the spiritual nourishment of all such as worthily come unto
that holy supper, receiving it according to his holy institution.'
And thus I ended; which the papists most maliciously and
slanderously named a recantation; which I never meant, nor thought
(as God knoweth).

     "Now, after I had thus concluded my speech, the:bishop,
taking me by the hand, said, 'Father Rose, you may be a worthy
instrument in God's church, and we will see to you at our coming
home:' for he was about to take his journey in visitation of his
diocese; and they feared much at this very time, lest Queen Mary
should have miscarried in child-travail, which was looked for,
being then accounted very great with child, so that they were not
so fierce as they had been, and doubted very much of some stir, if
I should have suffered; and therefore were glad to be rid of me,
so that by any colourable means for their own discharge it might
be: so, the night following, was I only committed to mine own
lodging.

     "On the morrow, when the bishop was ready to ride forth in
visitation, he called me before him, and perceiving that Sir
William Woodhouse did bear me great favour, said, he was sorry for
me and my expenses; and therefore wished that I were some where,
where I might spend no more money, till his return. 'Why, my
Lord,' quoth Sir William Woodhouse, 'he shall have meat, and
drink, and lodging, with me, till you return again, seeing you now
break up house.' And hereupon I went home with Sir William, that
good knight, who most gently entertained me, and I had great
liberty. Upon this, the papistical priests of the college of
Christ's Church in Norwich, for that they saw me at liberty in Sir
William's absence, (who also was then from home a fortnight,)
blazed it abroad that Sir William was bounden for me in body and
lands. At his coming home, therefore, I asked Sir William if he
were so bounden for me; and he denied it. Then said I, 'Sir, but
for the reverence I bear to you, I might have been a hundred miles
from you ere this. But I trust now, sir, seeing you be not bound
for me, I may go visit my friends.' 'Go where you will,' said Sir
William; 'for,' quoth he, 'I told the bishop I would not be his
jailer, but promised only meat, drink, and lodging for you.'
Shortly after, upon the device of some friends, I was closely
conveyed to a friend's house, where almost a month I was secretly
kept, till rumours were over: for at the bishop's return,
searching was for me; insomuch as all houses, where it was known I
had been acquainted, were searched, and the ships at Yarmouth.

     "At length the bishop sent to a conjuror, to know of him
which way I was gone; and he answered, that I was gone over a
water, and in the keeping of a woman. And in very deed I was
passed over a small water, and was hid by a blessed woman and
godly woman, which lived in a poor cottage, the space of three
weeks, till all the great heat was over.

     "Then was I conveyed to London, and from thence passed over
the seas, where I lived till the death of Queen Mary, and till it
had pleased God, for the comfort of his church, and restoring of
all poor exiles and prisoners for his name's sake, to bless this
realm with the government of our noble queen, whom God, to the
glory of his own name, and the defence of his church, according to
his good will and pleasure, long preserve and continue over us."



426. DR. SANDS

A brief discourse concerning the troubles and happy deliverance of
the reverend father in God, Dr. Sands, first bishop of Worcester,
next of London, and now archbishop of York.

     King Edward dead, the world being unworthy of him, the duke
of Northumberland came down to Cambridge with an army of men,
having commission to proclaim Lady Jane queen, and by power to
suppress Lady Mary, who took upon her that dignity, and was
proclaimed queen in Norfolk. The duke sent for Dr. Sands, being
vice-chancellor, for Dr. Parker, for Dr. Bill, and Master Leaver,
to sup with him. Amongst other speeches, he said, "Masters, pray
for us, that we speed well: if not, you shall be made bishops, and
we deacons." And even so it came to pass, Dr. Parker and Dr. Sands
were made bishops, and he and Sir John Gates, who was then at the
table, were made deacons, ere it was long after, on the Tower
Hill. Dr. Sands, being vice-chancellor, was required to preach on
the morrow. The warning was short for such an auditory, and to
speak of such a matter; yet he refused not the thing, but went
into his chamber, and so to bed. He rose at three of the clock in
the morning, took his Bible in his hand, and, after that he had
prayed a good space, he shut his eyes, and holding his Bible
before him, earnestly prayed to God, that it might fall open where
a most fit text should be, for him to entreat of. The Bible, as
God would have it, fell open upon the first chapter of Joshua,
where he found so convenient a piece of Scripture for that time,
that the like he could not have chosen in all the Bible. His text
was this: "Responderuntque Josuae atque dixerunt, Omnia quae
praecepisti nobis faciemus, et quocunque miseris ibimus: sicut
ohedivimus in cunctis Mosi, ita obediemus et tibi, tantum sit
Dominus Deus tuus tecum sicut fuit cum Mose: qui contradixerit ori
tuo, et non obedierit cunctis sermonibus quos praeceperis ei,
moriatur; tu tantum confortare et viriliter age." Who shall
consider what was concluded by such as named themselves the state,
and withal, the auditory, the time, and other circumstances, he
shall easily see that this text most futly served for the purpose.
And as God gave the text, so gave he him such order and utterance,
as pulled many tears out of the eye of the biggest of them.

     In the time of his sermon one of the guard lifted up to him
into the pulpit a mass-book and a grail, which Sir George Haward,
with certain of the guard, had taken that night in Master
Hurlestone's house, where Lady Mary had been a little before, and
there had mass. The duke, with the rest of the nobility, required
Dr. Sands to put his sermon in writing, and appointed Master
Leaver to go to London with it, and to put it in print. Dr. Sands
required one day and a half for writing of it. At the time
appointed he had made it ready, and Master Leaver was ready booted
to receive it at his hands, and carry it to London.. As he was
delivering of it, one of the beadles, named Master Adams, came
weeping to him, and prayed him to shift for himself, for the duke
was retired, and Queen Mary proclaimed. Dr. Sands was not troubled
herewithal, but gave the sermon written to Master Layfield. Master
Leaver departed home, and he went to dinner to one Master Mores, a
beadle, his great friend. At the dinner Mistress More, seeing him
merry and pleasant, (for he had ever a man's courage, and could
not be terrified,) drank unto him, saying: "Master Vice-
chancellor, I drink unto you, for this is the last time that ever
I shall see you." And so it was ; for she was dead before Dr.
Sands returned out of Germany. The duke that night retired to
Cambridge, and sent for Dr. Sands to go with him to the market-
place, to proclaim Queen Mary. The duke cast up his cap with
others, and so laughed, that the tears ran down his cheeks for
grief. He told Dr. Sands, that Queen Mary was a merciful woman,
and that he doubted not thereof ; declaring that he had sent unto
her to know her pleasure, and looked for a general pardon. Dr.
Sands answered, "My life is not dear unto me, neither have I done
or said any thing that urgeth my conscience. For that which I
spake of the state, hath instructions warranted by the
subscription of sixteen councillors; neither can  speech be
treason, neither yet have I spoken further than the word of God
and the laws of the realm do warrant me, come of me what God will.
But be you assured, you shall never escape death; for if she would
save you, those that now shall rule, will kill you."

     That night the guard apprehended the duke, and certain grooms
of the stable were as busy with Dr. Sands, as if they would take a
prisoner. But Sir John Gates, who lay then in Dr. Sands' house,
sharply rebuked them, and drave them away. Dr. Sands, by the
advice of Sir John Gates, walked in the fields. In the mean time
the university, contrary to all order, had met together in
consultation, and ordered that Dr. Mouse and Dr. Hatcher should
repair to Dr. Sands' lodging, and fetch away the statute-book of
the university, the keys, and such other things that were in his
keeping, and so they did: for Dr. Mouse, being an earnest
protestant the day before, and one whom Dr. Sands had done much
for, was now become a papist, and his great enemy. Certain of the
university had appointed a congregation at afternoon. As the bell
rang to it, Dr. Sands cometh out of the fields, and sending for
the beadles, asketh what the matter meaneth, and requireth them to
wait upon him to the schools, according to their duty. So they
did. And so soon as Dr. Sands, the beadles going before him, came
into the regent-house, and took his chair, one Master Mitch, with
a rabble of unlearned papists, went into a by-school, and
conspired together to pull him out of his chair, and to use
violence unto him. Dr. Sands began his oration, expostulating with
the university, charging them with great ingratitude, declaring,
that he had said nothing in his sermon, but that he was ready to
justify, and their case was all one with his; for they had not
only concealed, but consented to that which he had spoken.
Illustration: Dr. Sands Speaking at Cambridge

     And thus, while he remembered unto them how beneficial he had
been to the university, and their unthankfulness to him again, in
cometh Master Mitch with his conspirators, about twenty in number.
One layeth hand upon the chair, to pull it from him, another told
him that that was not his place, and another called him "traitor."
Whereat he, perceiving how they used violence, and being of great
courage, groped to his dagger, and had despatched some of them as
God's enemies, if Dr. Bill and Dr. Blith had not fallen upon him,
and prayed him for God's sake to hold his hands, and be quiet, and
patiently to bear that great offered wrong. He was persuaded by
them; and after that tumult was ceased, he ended his oration, and
having some money of the university's in his hand, he there
delivered the same, every farthing. He gave up the books,
reckonings, and keys pertaining to the university; and withal
yielded up his office, praying God to give the university a better
officer, and to give them better and more thankful hearts; and so
repaired home to his own college.

     On the morrow after, there came unto him one Master
Jerningham, and one Master Thomas Mildmay. Jerningham told him
that it was the queen's pleasure that two of the guard should
attend upon him, and that he must be carried prisoner to the Tower
of London, with the duke. Master Mildmay said, he marvelled that a
learned man would speak so unadvisedly against so good a prince,
and wilfully run into such danger. Dr. Sands answered, "I shall
not be ashamed of bonds, but if I could do as Master Mildmay can,
I needed not to fear bonds. For he came down in payment against
Queen Mary, and armed in the field, and now he returneth in
payment for Queen Mary; before a traitor, and now a great friend.
I cannot, with one mouth, blow hot and cold after this sort."

     Upon this, his stable was robbed of four notable good
geldings; the best of them Master Huddlestone took for his own
saddle, and rode on him to London in his sight. An inventory was
taken of all his goods, by Master More, beadle, for the
university. He was set upon a lame horse that halted to the
ground; which thing a friend of his perceiving, prayed that he
might lend him a nag. The yeomen of the guard were contented. As
he departed forth at the town's end, some papists resorted thither
to jeer at him; some of his friends to mourn for him. He came in
the rank to London, the people being full of outcries. And as he
came in at Bishopsgate, one like a milkwife hurled a stone at him,
and hit him on the breast, with such a blow, that be was like to
fall off his horse. To whom he mildly said, "Woman, God forgive it
thee!" Truth is, that journey and evil entreating so mortified
him, that he was more ready to die, than to live.

     As he came through Tower-hill Street, one woman standing in
her door cried, "Fie on thee, thou knave! thou knave, thou
traitor, thou heretic!" whereat he smiled. "Look, the desperate
heretic," said she, "laughed at this jeer." A woman on the other
side of the street answered, saying; "Fie on thee, neighbour, thou
art not worthy to be called a woman; railing upon this gentleman
whom thou knowest not, neither yet the cause why he is thus
entreated." Then she said: "Good gentleman, God be thy comfort,
and give thee strength to stand in God's cause, even to the end."
And thus he passed through fire and water into the Tower, the
first prisoner that entered in that day, which was St. James's
day. The yeomen of the guard took from him his borrowed nag, and
what else soever he had. His man, one Quinting Swainton, brought
after him a Bible, and some shirts, and such-like things. The
Bible was sent in to him; but the shirts, and such like, served
the yeomen of the guard.

     After he had been in the Tower three weeks in a bad prison,
he was lifted up into Nun's-bower, a better prison, where was put
to him Master John Bradford.

     At the day of Queen Mary's coronation, their prison door was
set open, ever shut before. One Master Mitchell, his old
acquaintance, which had been prisoner before in the same place,
came in to him, and said, "Master Sands, there is such a stir in
the Tower, that neither gates, doors, nor prisoners are looked to
this day. Take my cloak, my hat, and my rapier, and get you gone;
you may go out of the gates without questioning; save yourself,
and let me do as I may." A rare friendship; but he refused the
offer, saying, "I know no just cause why I should be in prison;
and thus to do, were to make myself guilty. I will expect God's
good will, yet must I think myself most bounden unto you:" and so
Master Mitchell departed.

     While Dr. Sands and Master Bradford were thus in close prison
together twenty-nine weeks, one John Bowler was their keeper, a
very perverse papist; yet by often persuading of him, for be would
give ear, and by gentle using of him, at the length he began to
mislike popery, and to favour the gospel, and was so persuaded in
true religion, that on a Sunday, when they had mass in the chapel,
he bringeth up a service-book, a manchet, and a glass of wine, and
there Dr. Sands ministered the communion to Bradford and to
Bowler. Thus Bowler was their son begotten in bonds. When Wyatt
was in arms, and the old duke of Norfolk sent forth with a power
of men to apprehend him; that room might be made in the Tower for
him, and other his complices, Dr. Cranmer, Dr. Ridley, and Master
Bradford were cast into one prison, and Dr. Sands, with nine other
preachers, were sent unto the Marshalsea.

     The keeper of the Marshalsea appointed to every preacher a
man to lead him in the street; he caused them to go far before,
and he and Dr. Sands came behind, whom he would not lead, but
walked familiarly with him. Yet Dr. Sands was known, and the
people every where prayed to God to comfort him, and to strengthen
him in the truth. By that time the people's minds were altered;
popery began to be unsavoury. After they passed the bridge, the
keeper, Thomas Way, said to Dr. Sands, "I perceive the vain people
would set you forward to the fire. Ye are as vain as they, if you,
being a young man, will stand in your own conceit, and prefer your
own knowledge before the judgment of so many worthy prelates,
ancient, learned, and grave men, as be in this realm. If you so
do, you shall find me as strait a keeper, as one that utterly
misliketh your religion." Dr. Sands answered, "I know my years
young, and my learning small; it is enough to know Christ
crucified, and he hath learned nothing, that seeth not the great
blasphemy that is in popery. I will yield unto God, and not unto
man. I have read in the Scriptures of many godly and courteous
keepers: God may make you one. If not, I trust he will give me
strength and patience to bear your hard dealing with me." Saith
Thomas Way, "Do ye then mind to stand to your religion?" "Yea,"
saith Dr. Sands, "by God's grace." "Truly," saith the keeper, "I
love you the better; I did but tempt you. What favour I can show
you, ye shall be sure of; and I shall think myself happy, if I may
die at the stake with you." The said keeper showed Dr. Sands ever
after all friendship; he trusted him to go into the fields alone,
and there met with Master Bradford, who then was removed into the
Bench, and there found the like favour of his keeper: he laid him
in the best chamber in the house; he would not suffer the knight-
marshal's man to lay fetters on him, as others had; and at his
request he put Master Saunders in to him, to be his bed-fellow,
and sundry times suffered his wife, who was Master Sands' daughter
of Essex, a gentlewoman beautiful both in body and soul, to resort
to him. There was great resort to Dr. Sands and Master Saunders;
they had much money offered them, but they would receive none.
They had the communion there three or four times, and a great sort
of communicants. Dr. Sands gave such exhortation to the people,
(for at that time, being young, he was thought very eloquent,)
that he moved many tears, and made the people abhor the mass, and
defy all popery.

     When Wyat with his army came into Southwark, he sent two
gentlemen into the Marshalsea to Dr. Sands, saying, that Master
Wyat would be glad of his company and advice, and that the gates
should be set open for all the prisoners. He answered, "Tell
Master Wyat, if this his rising be of God, it will take place; if
not, it will fall. For my part, I was committed hither by order: I
will be discharged by like order, or I will never depart hence."
So answered Master Saunders, and the rest of the preachers, being
there prisoners.

     After that Dr. Sands had been nine weeks prisoner in the
Marshalsea, by the mediation of Sir Thomas Holcroft, then knight-
marshal, he was set at liberty. Sir Thomas sued earnestly to the
bishop of Winchester, Dr. Gardiner, for his deliverance, after
many repulses: but he could not prevail, except Dr. Sands would be
one of their sect; and then he could want nothing. He wrung out of
him at last, that if the queen could like of his deliverance, he
would not be against it; for that was Sir Thomas's last request.
In the mean time he had procured two ladies of the privy-chamber
to move the queen in it, who was contented if the bishop of
Winchester would like of it. The next time that the bishop went
into the privy chamber to speak with the queen, Master Holcroft
followed, and had his warrant for Dr. Sands' remission ready; and
prayed the two ladies, when the bishop should take his leave, to
put the queen in mind of Dr. Sands. So they did, and the queen
said, "Winchester, what think you by Dr. Sands, is he not
sufficiently punished?" "As it please your Majesty," saith
Winchester. That he spake, remembering his former promise to
Master Holcroft, that he would not be against Dr. Sands, if the
queen should like to discharge him. Saith the queen, "Then, truly,
we would that he were set at liberty." Immediately Master Holcroft
offered the queen the warrant; who subscribed the same, and called
Winchester to put to his hand, and so he did. The warrant was
given to the knight-marshal again, Sir Thomas Holcroft. As the
bishop went forth of the privy-chamber door, he called Master
Holcroft to him, commanding him not to set Dr. Sands at liberty,
until he had taken sureties of two gentlemen of his county with
him, each one bound in five hundred pounds, that Dr. Sands should
not depart out of the realm without licence. Master Holcroft,
immediately after, met with two gentlemen of the north, friends
and cousins to Dr. Sands, who offered to be bound in body, goods,
and lands for him. After dinner, the same day, Master Holcroft
sent for Dr. Sands to his lodging at Westminster, requiring the
keeper to company with him. He came accordingly, finding Master
Holcroft alone, walking in his garden. Master Holcroft imparted
his long suit, with the whole proceeding, and what effect it had
taken, to Dr. Sands, much rejoicing that it was his good hap to do
him good, and to procure his liberty; and that nothing remained
but that he would enter into bonds with his two sureties, for not
departing out of the realm. Dr. Sands answered, "I give God
thanks, who hath moved your heart to mind me so well, and I think
myself most bound unto you. God will requite, and I shall never be
found unthankful. But as you have dealt friendly with me, I will
also deal plainly with you. I came a freeman into prison; I will
not go forth a bondman. As I cannot benefit my friends, so will I
not hurt them. And if I be set at liberty, I will not tarry six
days in this realm, if I may get out. If therefore I may not get
free forth, send me to the Marshalsea again, and there ye shall be
sure of me."

     This answer much misliked Master Holcroft. He told Dr. Sands
that the time would not long continue, a change would shortly
come; the state was but a cloud, and would soon shake away; and
that his cousin, Sir Edward Bray, would gladly receive him and his
wife into his house, where he should never need to come at church;
and how the Lady Bray was a zealous gentlewoman, who hated popery.
Adding, that he would not so deal with him, to lose all his
labour. When Dr. Sands could not be removed from his former
saying, Master Holcroft said, "Seeing you cannot be altered, I
will change my purpose, and yield unto you. Come of it what will,
I will set you at liberty; and seeing you mind to go over sea, get
you gone so quickly as you can. One thing I require of you, that
while you are there you write nothing to come hither, for so you
may undo me." He friendly kissed Dr. Sands, bade him farewell, and
commanded the keeper to take no fees of him, saying, "Let me
answer Winchester as I may." Dr. Sands, returning with the keeper
to the Marshalsea, tarried all night there. On the morrow, he gave
a dinner to all the prisoners, bade his bedfellow and sworn
stakefellow, (if it had so pleased God,) Master Saunders,
farewell, with many tears and kissings, the one falling on the
other's neck; and so departed, clearly delivered without
examination or bond. From thence he went to the Bench, and there
talked with Master Bradford and Master Ferrar, bishop of St.
David's, then prisoners. Then he comforted them, and they praised
God for his happy deliverance. He went by Winchester's house, and
there took boat, and came to a friend's house in London, called
William Banks, and tarried there one night. On the morrow at night
he shifted to another friend's house, and there he learned that
search was made for him.

     Dr. Watson and Master Christopherson, coming to the bishop of
Winchester, told him that he had set at liberty the greatest
heretic in England, and one that had of all others most corrupted
the university of Cambridge, Dr. Sands. Whereupon the bishop of
Winchester, being chancellor of England, sent for all the
constables of London, commanding them to watch for Dr. Sands, who
was then within the city, and to apprehend him; and whosoever of
them should take him and bring him to him, he should have five
pounds for his labour. Dr. Sands, suspecting the matter, conveyed
himself by night to one Master Bartly's house, a stranger, who was
in the Marshalsea prisoner with him a while; he was a good
protestant, and dwelt in Mark Lane. There he was six days, and had
one or two of his friends that repaired unto him. Then he repaired
to an acquaintance of his, one Hurlestone, a skinner, dwelling in
Corn Hill; he caused his man Quinting to provide two geldings for
him, minding on the morrow to ride into Essex, to Master Sands his
father-in-law, where his wife was.

     At his going to bed in Hurlestone's house, he had a pair of
hose newly made that were too long for him: for while he was in
the Tower, a tailor was admitted him to make him a pair of hose.
One came unto him, whose name was Benjamin, a good Protestant,
dwelling in Birchin Lane: he might not speak to him, or come unto
him to take measure of him, but only look upon his leg: he made
the hose, and they were two inches too long. These hose he prayed
the good wife of the house to send to some tailor to cut them two
inches shorter. The wife required the boy of the house to carry
them to the next tailor to cut. The boy chanced (or rather God so
provided) to go to the next tailor, which was Benjamin that made
them, which also was a constable, and acquainted with the lord
chancellor's commandment. The boy required him to cut the hose. He
said, "I am not thy master's tailor." Saith the boy, "Because you
are our next neighbour, and my master's tailor dwelleth far off, I
came to you; for it is far night, and he must occupy them timely
in the morning." Benjamin took the hose, and looking upon them, he
knew his handy-work, and said, "These are not thy master's hose,
but Dr. Sands'; them I made in the Tower." The boy yielded and
said, "It was so." Saith he, "Go to thy mistress: pray her to sit
up till twelve of the clock, and then I will bring the hose, and
speak with Dr. Sands to his good."

     At midnight the goodwife of the house, and Benjamin the
tailor, cometh into Dr. Sands' chamber: the wife prayeth him not
to be afraid of their coming. He answered, "Nothing can be amiss:
what God will, that shall be done." Then Benjamin telleth him that
he made his hose, and by what good chance they now came to his
hands. God used the means, that he might admonish him of his
peril, and advise him how to escape it, telling him that all the
constables of London, whereof he was one, watched for him, and
some were so greedily set, that they prayed him, if he took him,
to let them have the carriage of him to the bishop of Winchester,
and he should have the five pounds. Saith Benjamin, "It is known
that your man hath provided two geldings, and that you mind to
ride out at Aldgate to-morrow, and there then you are sure to be
taken. Follow mine advice, and by God's grace ye shall escape
their hands. Let your man walk all the day to-morrow in the street
where your horses stand, booted and ready to ride. The goodman's
servant of the house shall take the horses, and carry them to
Bethnal Green. The goodman shall be booted, and follow after as if
he would ride. I will be here with you to-morrow about eight of
clock: it is both term and parliament time. Here we will break our
fast; and when the street is full, we will go forth. Look wildly,
and if you meet your brother in the street, shun him not, but
outface him, and know him not." Accordingly Dr Sands' did, clothed
like a gentleman in all respects; and looked wildly, as one that
had been long kept in prison out of the light. Benjamin carried
him through Birchin Lane, and from one lane to another, till he
came to Moorgate. There they went forth until they came to Bethnal
Green, where the horses were ready, and Master Hurlestone, to ride
with him as his man. Dr. Sands pulled on his boots, and taking
leave of his friend Benjamin, with tears they kissed each other.
He put his hand in his purse, and would have given Benjamin a
great part of that little he had, but Benjamin would take none;
yet, since, Dr. Sands hath remembered him thankfully. He rode that
night to his father-in-law, Master Sands, where his wife was: he
had not been there two hours, but it was told Master Sands, that
there were two of the guard, which would that night apprehend Dr.
Sands; and so they were appointed.

     That night Dr. Sands was guided to an honest farmer near the
sea, where he tarried two days and two nights in a chamber without
all company. After that he shifted to one James Mower, a
shipmaster, who dwelt at Milton Shore, where he expected wind for
the English fleet ready into Flanders. While he was there, James
Mower brought to him forty or fifty mariners, to whom he gave an
exhortation they liked him so well, that they promised to die for
it, ere that he should be apprehended.

     The sixth of May, being Sunday, the wind served. He took his
leave of his host and hostess, and went towards the ship. In
taking his leave of his hostess, who was barren, and had been
married eight years, he gave her a fine handkerchief and an old
royal of gold in it, thanking her much, and said, "Be of good
comfort; ere that one whole year be past, God shall give you a
child, a boy." And it came to pass, for that day twelve-month,
lacking one day, God gave her a fair son.

     At the shore Dr. Sands met with Master Isaac of Kent, who had
his eldest son there, who, upon the liking he had to Dr. Sands,
sent his son with him, who afterward died in his father's house in
Frankfort. Dr. Sands and Dr. Coxe were both in one ship, being one
Cockrel's ship. They were within the kenning, when two of the
guard came thither to apprehend Dr. Sands. They arrived at
Antwerp, being bid to dinner to Master Locke. And at dinner time
one George Gilpin, being secretary to the English house, and
kinsman to Dr. Sands, came to him, and rounded him in his ear, and
said, "King Philip hath sent to make search for you, and to
apprehend you." Hereupon they rose from their dinner in a
marvellous great shower, and went out at the gate toward the land
of Cleves. They found a waggon, and hasted away, and came safe to
Augsburg in Cleveland, where Dr. Sands tarried fourteen days, and
then journeyed towards Strasburg, where, after he had lived one
year, his wife came unto him. He fell sore sick of a flux, which
kept him nine months, and brought him to death's door. He had a
child which fell sick of the plague, and died. His wife at length
fell sick of a consumption, and died in his arms; no man had a
more godly woman to his wife.

     After this, Master Sampson went away to Emanuel, a man
skilful in Hebrew; Master Grindall went into the country to learn
the Dutch tongue. Dr. Sands still remained in Strasburg, whose
sustentation then was chiefly from one Master Isaac, who loved him
most dearly, and was ever more ready to give than he to take. He
gave him in that space above a hundred marks, which sum the said
Dr. Sands paid him again, and by his other gifts and friendliness
showed himself to be a thankful man. When his wife was dead, he
went to Zurich, and there was in Peter Martyr's house for the
space of five weeks. Being there, as they sat at dinner, word
suddenly came that Queen Mary was dead, and Dr. Sands was sent for
by his friends at Strasburg. That news made Master Martyr, and
Master Jarret, then there, very joyful; but Dr. Sands could not
rejoice, it smote into his heart, that he should be called to
misery.

     Master Bullinger and the ministers feasted him, and he took
his leave and returned to Strasburg, where he preached; and so
Master Grindall and he came towards England, and came to London
the same day that Queen Elizabeth was crowned.



427. THE FAITHFUL OF IPSWICH

A complaint against such as favoured the gospel in Ipswich,
exhibited to Queen Mary's council, sitting in commission at
Beccles in Suffolk, the eighteenth of May, anno 1556, by Philip
Williams, alias Footman, John Steward, and Matthew Butler, sworn
for the purpose.

The names of such as fled out of the town, and lurked in secret
places.

St. Mary Tower:

     Robert Patrick.

     Rose Nottingham, daughter of William Nottingham the elder.
St. Laurence:

     Anne Fenne, servant to Robert Nottingham.

     Andrew Ingforby, his wife and daughter.

     Thomas Thompson, shoemaker, supposed to have received but
twice these seventeen years.

     Martin Algate, locksmith, his wife.
St. Margaret's:

     William Pickess, tanner.

     John Whoodles, coverlet weaver, and his wife.
     William Harset, bricklayer.

     Thomas Flower, shoemaker.

     William Wright's wife, at the windmill.

     Laurence Waterward, late curate, born in a town called
Chorley, in Lancashire.
St. Nicholas:

     Widow Swaine.

     Matthew Bird and his wife.

     Stephen Greenwich and his wife.

     William Coleman, servant to the said Stephen.

     Robert Coleman and his wife.

     Roger Laurence, alias Sparrow.

     John Carlton, saddler.

     William Coleman.

     James Hearst's wife.
St. Peter's:

     Richard Hover, apprentice with Nicholas Nottingham.

     Richard Hedley, a seller of heretical books.
St. Stephen's:
     James Bocking, shoemaker: his wife.

     John Rawe, late servant to James Ashley.

     William Palmer, Richard Rich-man, John Deersley, servants to
Stephen Green, shoemaker.

     Richard Richman, shoemaker: his wife, daughter to mother
Fenkel, midwife.

     St. Clement's:
     Mistress Tooly, which departed to Dersham in Suffolk.

     Agnes Wardall the elder, widow.

     Robert Wardall her son.
St. Matthew's:

     John Shoemaker and his wife.

The names of such as have not received the sacrament.

St. Clement's:

     Robert Bray.

     John Nottingham.

     Agnes Wardall, wife of Robert Wardall.

     Nicholas Nottingham.

     Richard Mitchell.

     William Jordane's wife.

     Richard Butterall.

     Robert Brown.

     St. Peter's:

     John Read.

     Thomas Spurdance.
St. Peter's:

     John, servant to Stephen Grinleff.
St. Stephen's:

     Robert Scolding.
St. Margaret's:

     John Greenwich and his wife.
St. Nicholas:

     Thomas Sturgeon, mariner.
St. Mary Key:

     John Finn's wife.

     Robert Branstone, brother and servant to William Branstone.
St. Mary Tower:

     Martin Johnson,who lieth bedrid.
St. Laurence:

     Agnes, his keeper, and Bent Alceed, servants to Robert
Nottingham.
St. Mary at Elms:

     Robert Sylke's son.

     John Ramsey and his wife, now in prison.

Names of such as observe not ceremonies.

St. Clement's:

     Robert Cambridge refused the pax.

     Robert Brage his wife refused to suffer any child to be
dipped in the font.

     Joan Barber, widow, and Thomasine her daughter, refused to
behold the elevation of the sacrament.

     Mistress Ponder, mother to Joan Barber, in the same fault.

     Tye, a mariner's wife.
St. Mary at Elms:

     Richard Haward refused the pax at mass in St. Laurence.
St. Peter's:

     Master Lyons, at mass at St. Mary-Stoke, refused the pax.

     Mother Fenkel, and Joan Ward, alias Bentley's wife, refused
to have children dipped in the fonts.

     St. Stephen's:
     Mother Beriff, midwife, refused to have children dipped in
fonts.
St. Nicholas:

     George Bush's wife rejected the host after receipt of it.

Names of priests' wives, that have access to their husbands.

     Ralph Carlton's wife, curate of St. Matthew's, and St. Mary
at Elms.

     Elizabeth Cantrel, wife to Ralfe Cantrel.

     Jane Barker, wife to Robert Barker, priest, late of Bury.

     Latimer's wife, curate of St. Laurence and St. Stephen's.

     William Gleark's wife, late curate of Barkham, and St. Mary
at Elms.

Names of maintainers against this complaint.

     Robert Sterop, customer to Queen Mary.

     Gilbert Sterop, deputy to Edward Grimston, esquire, for his
butlerage.

     Master Butler the elder, searcher.

     Mistress Tooly, swelling by too much riches into wealth.

     Margaret Bray, who also presumeth upon the office of a
midwife, not called.
St. Clement's:

     Joan Barber, widow, and Mistress Bird, practising much
wholesome counsel.

     St. Mary Quay:
Bastian Man's wife; and he himself more rich than wise.

The requests to punish and convent certain, whose ensample might
reverse others from their opinions: as,

     "To convent Richard Bird, jailer, who by evil counsel doth
animate his prisoners of his sect. Also for that he with his wife
did check us openly with unseemly words, tending almost to a
tumult.

     "To convent Thomas Sadler, for certain words spoken to John
Bate, the crier of the town, the sixth of May. That it may please
the bishop to wish his commissary and official to be upright and
diligent in their office, and to appoint a curate of more ability
to feed his cure with God's word.

     "That none may be suffered to be midwives, but such as are
catholic, because of evil counsel at such times as the necessity
of women's travail shall require a number of women assembled.

     "That Ralph Carlton, curate, may be convented, whether by
corruption of money he hath crossed his book of any that are there
named, and hath not received indeed, as it is reported."



428. THE LADY ELIZABETH
Illustration: Interior of the White Tower (Tower of London)

The miraculous preservation of the Lady Elizabeth, now Queen of
England, from extreme calamity and danger of life; in the time of
Queen Mary, her sister.

     Having thus, by the power of the Almighty, plainly and truly
displayed the cruel practices and horrible persecutions of Queen
Mary's reign, freely and boldly describing her tragical story,
(where view is to be had of many things no less marvellous than
miserable, no less dangerous than dolorous, no less uncharitable
than unnatural,) and now, orderly coming to the flourishing and
long-wished for reign of the most noble, virtuous, and renowned
sister of the said Mary, this our dread and sovereign mistress and
governess, Queen Elizabeth, I thought my travelled pen not a
little refreshed with ease and gladness; not so much, for that
having now overpassed the bitter and sorrowful matters of such
terrible burning, imprisoning, murdering, famishing, racking, and
tormenting, and spiteful handling, of the pitiful bodies of
Christ's blessed saints, as also for that we are now entering into
the time and reign of such a worthy princess and queen; the
remembrance and story whereof ministereth not so much unto me
matter to write upon, as also delectation to labour and travail
about the same. For what man, reputing with himself the singular
ornaments and noble graces given of God to this so princely a lady
and puissant princess, the mildness of her nature, the clemency of
her royal estate and majesty, the peaceableness of her reign, who,
a virgin, so mildly ruleth men, governeth her subjects, keepeth
all things in order, quieteth foreign nations, recovereth towns,
enlargeth her kingdom, nourisheth and concilieth amity, uniteth
hearts and love with foreign enemies, helpeth neighbours,
reformeth religion, quencheth persecution, redresseth the dross,
frameth things out of joint, so feared with such love, and so
loved with such fear,-- what man, considering this, I say, either
can hold his pen, though he never wrote before, or, being never so
much wearied with writing, will not shake off all tediousness;
entering into a matter so pleasant and delectable to entreat upon.
For what can be more delectable and pleasant, than to run into
such a field, to give virtue his commendation, which in all
persons, as Plato saith, stirreth up great love, but especially in
a prince; and, in such a prince, what natural subject will it not
delight, not only to behold, but also to extend his travail and
diligence in extolling and setting forth the same.

     And first, to begin with our thanks, most due, to Almighty
God, what cause have we all Englishmen so to do, that is, to
render most ample thanksgiving to the mercifulness of God, who
hath granted, conserved, and advanced, to the seat-regal of this
realm, so good, godly, and virtuous a queen; such a chosen
instrument of his clemency, so virtuously natured, so godly
disposed, so merciful without marring, so humble without pride, so
moderate without prodigality, so maidenly without pomp, through
whom we cannot deny, as amends and recompence, now to be made to
England, for the cruel days that were before. For as then
moderation had no place, but all was ruled by rigour, contrary
now, clemency hath all the operation; and, as then was no end of
butcherly killing, and bloody murdering, so now is no beginning
yet found of spilling any drop of blood. In prosecuting the
matter, I might here speak of the heady hastiness in Queen Mary's
days, in proceeding without, and before, any law, by mere
affection. Bishops that were married, thrust out of parliament,
and all married deans and archdeacons out of the convocation; many
put out of their livings, and others restored before any law. Yea,
some noblemen and gentlemen deprived of their lands given them by
the king, for Winchester to be inducted. Many churches changed,
many altars set up, many masses said, many diriges sung, before
the law was repealed; all was done in post haste. Now we see
things done with more advisement and less haste, no man now
presuming to violate orders godly taken, or to stir the people to
change what they list, before order be published by law. And as we
have seen the coming in, the proceeding, and the ending, of the
one, so let us compare, withal, the conditions of the other. She
cometh in like a mother, not like a step-dame; like a lamb, not
like a lion; she rusheth not in to bang and draw; her Majesty
beheadeth none, burneth none, spoileth none, forgiveth all; well
considering the counsel of the poet, denying gravius esse imperium
vi quod fit quam quod amicitia adjungitur, that is, "that kingdom
to be more firm and sure, which standeth by coaction, than what is
governed with gentleness." Wherefore what cause we have to render
thanks and supplications for this so worthy and excellent a
prince, let all Englishmen's hearts examine and consider with
themselves.

     And thus our duties first premised, and thanks considered,
which we justly owe to Almighty God for his blessed preservation
and happy advancement of this our queen and governor, now,
forasmuch as we have to enter to the time of this her Majesty's
reign, the order and course of the history so requireth, before we
proceed in other affairs, first, a little to persist in setting
forth some part of her princely life, and singular worthiness;
albeit I am not ignorant how hard a matter it is to intermeddle
with princes' lives, themselves yet being alive; lest, either for
flattery a man shall seem to say too much, or, saying no more than
truth, to say too little. Whereof, like as I am not ignorant, so
neither am I greatly afraid, first, and chiefly, considering with
myself her Majesty's clemency; secondly, for that the sequel of
the history so provoked me; thirdly, and moreover, for that
necessity also somewhat inciteth me unto the same; fearing lest,
as it happened to King Edward, her Grace's brother, the like may
happen to her Majesty also; that, as he being alive, every man
could extol him, but, being now gone, it is not yet seen any to
have taken the pains to furnish his story; so likewise if now, in
her lifetime, nothing be spoken, peradventure, when nature shall
finish her course, less will be said hereafter.

     First therefore, to begin with her princely birth; being born
at Greenwich, anno 1533, of the famous and victorious prince, King
Henry the Eighth, and of the noble and most virtuous Lady, Queen
Anne, her mother -- sufficient is committed to the story before;
also of the solemn celebration of her baptism, in the said town,
and Grey Friars' church, of Greenwich; having to her godfather,
Thomas Cranmer, archbishop of Canterbury. After that, she was
committed to godly tutors and governors, under whose institution
her Grace did so greatly increase, or rather excel, in all manner
of virtue and knowledge of learning, that I stand in a doubt,
whether is more to be commended in this behalf, the studious
diligence of them that brought her up, or the singular towardness
of her own princely nature, to all virtuous dispositions so apt
and inclinable; being, notwithstanding, both the gifts of God, for
which we are all bound to give him thanks. What tongue is it that
her Grace knoweth not? what language can she not speak? what
liberal art or science hath not she learned? and what virtue,
wherewith her noble breast is not garnished? In counsel and
wisdom, what counsellor will go beyond her Majesty? If the
goodness of nature, joined with the industry of her Grace's
institution, had not been in her marvellous, how many things were
there, besides the natural infirmity of that sex, the tenderness
of youth, the nobility of estate, allurements of the world,
persuasions of flatterers, abundance of wealth and pleasures,
examples of the court, enough to carry her Grace away, (after the
common fashion and rule of many other ladies,) from gravity to
lightness, from study to ease, from wisdom to vanity, from
religion to superstition, from godliness to gawishness, to be
pricked up in pride, to be garish in apparel, to be fierce in
condition! Eloquently it is spoken, and discreetly meant, of
Tully, the eloquent orator: "To live," saith he, "a good man in
other places, is no great matter; but in Asia, to keep a sober and
temperate life, that is a matter indeed praiseworthy:"-- so here,
why may I not affirm, without flattery, what every man's
conscience can testify? In that age, that sex, in such state and
fortune, in so great occasions, so many incitements, in all these
to retain so sober conversation, so temperate condition, such
mildness of manners, such humbleness of stomach, such clemency in
forgiving, such travailing in study, briefly, in the midst of
Asia, so far to degenerate from all Asia, it hath not lightly been
seen in Europe. Hitherto it hath been seen in very few, whereby it
may appear, not only what education or what nature may do, but
what God, above nature, hath wrought in her noble breast; adorning
it with so worthy virtues, of which her princely qualities and
virtuous dispositions, such as have been conversant with her
youth, can better testify.

     That which I have seen and read, I trust I may boldly repeat
without suspicion, either of feigning or flattery. For so I have
read, written and testified of her Grace, by one both learned, and
also that can say something in this matter; who, in a certain
book, by him set forth, entreating of her Grace's virtuous
bringing up, what discreet, sober, and godly women she had about
her, namely, speaketh of two points in her Grace to be considered;
one, concerning her moderate and maidenly behaviour; the other,
concerning her training up in learning and good letters. Declaring
first, for her virtuous moderation of life; that seven years after
her father's death, she had so little pride of stomach, so little
delight in glistering gazes of the world, in gay apparel, rich
attire, and precious jewels, that, in all that time, she never
looked upon those that her father left her, (and which other
ladies commonly be so fond upon,) but only once, and that against
her will. And moreover, after that, she so little gloried in the
same, that there came neither gold nor stone upon her head, till
her sister enforced her to lay off her former soberness, and bear
her company in her glistering gains; yea, and then she so wore it,
as every man might see, that her body bore that which her heart
misliked; wherein the virtuous prudence of this princess, not
reading, but following, the words of Paul and Peter, well
considered true nobility to consist, not in circumstances of the
body, but in substance of the heart; not in such things which deck
the body, but in that which dignifieth the mind; shining and
blazing more bright than pearl or stone, be it never so precious.
Again, the said author, further proceeding in the same matter,
thus testifieth: that he knew a great man's daughter, receiving
from Lady Mary, before she was queen, goodly apparel of tinsel
cloth of gold, and velvet laid on with parchment lace of gold;
when she saw it she said, "What shall I do with it?" "Marry," said
a gentlewoman, "wear it." "Nay," quoth she, "that were a shame to
follow my Lady Mary against God's word, and leave my Lady
Elizabeth which followeth God's word." Let noble ladies and
gentlewomen here learn, either to give or to take good example
given; and if they disdain to teach their inferiors in well-doing,
yet let it not shame them to learn of their betters. Likewise also
at the coming in of the Scottish queen, when all the other ladies
of the court flourished in their bravery, with their hair
frowsened, and curled, and double curled, yet she altered nothing,
but, to the shame of them all, kept her old maidenly
shamefacedness.

     Let us now come to the second point, declaring how she hath
been trained in learning, and that, not vulgar and common, but the
purest and the best, which is most commended at these days; as the
tongues, arts, and God's word; wherein she so exceedingly
profited, as the aforesaid author doth witness, that, being under
twenty years of age, she was not, in the best kind of learning,
inferior to those that all their lifetime had been brought up in
the universities, and were counted jolly fellows. And, that you
may understand that there hath not been nor is in her learning
only without nature, and knowledge without towardness to practise,
I will tell what hath been heard of her first schoolmaster, a man
very honest and learned, who reported of her to a friend of his,
that he learned every day more of her than she of him; which, when
it seemed to him a mystery, (as indeed it was,) and therefore
desired to know his meaning therein, he thus expounded it: "I
teach her words," quoth he, "and she me, things. I teach her the
tongues to speak, and her modest and maidenly life teacheth me
words to do; for" saith he, "I think she is the best inclined and
disposed of any in all Europe." It seemed to me a goodly
commendation of her, and a witty saying of him. Likewise an
Italian which taught her his tongue (though that nation lightly
praise not out of their own country) said once to the said party,
that he found in her two qualities which are never, lightly,
yokefellows in one woman; which were, a singular wit, and a
marvellous meek stomach.

     If time and leisure would serve to peruse her whole life
past, many other excellent and memorable examples of her princely
qualities and singular virtues might here be noted; but none in my
mind more worthy of commendation, or that shall set forth the fame
of her heroical and princely renown more to all posterity, than
the Christian patience and incredible clemency of her nature,
showed in her afflictions, and towards her enemies declared. Such
was then the wickedness and rage of that time, wherein what
dangers and troubles were among the inferior subjects of this
realm of England may be easily gathered, when such a princess of
that estate, being both a king's daughter, a queen's sister, an
heir apparent to the crown, could not escape without her cross;
and therefore, as we have hitherto discoursed the afflictions and
persecutions of the other poor members of Christ, comprehended in
this history before, so likewise I. see no cause why the communion
of her Grace's afflictions also, among the other saints of Christ,
ought to be suppressed in silence, especially seeing that the
great and marvellous working of God's glory, chiefly in this
story, appeareth above all the rest. And though I should, through
ingratitude or silence, pass over the same, yet the thing itself
is so manifest, that, what Englishman is he which knoweth not the
afflictions of her Grace, to have been far above the condition of
a king's daughter? for there was no more behind to make a very
Iphigenia of her, but her offering up upon the altar of the
scaffold; in which her storms and tempests, with what patience her
Highness behaved herself, although it be best known to those who,
then being her adversaries, had the mewing of her, yet this will I
say by the way, that, then, she must needs be in her affliction
marvellous patient, who showed herself now, in this prosperity, to
be utterly without desire of revenge; or else would she have given
some token, ere this day, of remembrance how she was handled. It
was no small injury that she suffered in the lord protector's
days, by certain venomous vipers. But, to let that pass, was it no
wrong, think you, or small injury that she sustained, after the
death of King Edward, when they sought to defeat both her and her
sister, from her natural inheritance and right of the crown.

     But when all hath been said and told, whatsoever can be
recited touching the admirable working of God's present hand in
defending and delivering any one person out of thraldom, never was
there, since the memory of our fathers, any example to be showed,
wherein the Lord's mighty power hath more admirably and blessedly
showed itself, to the glory of his own name, and to the comfort of
all good hearts, and to the public felicity of this whole realm,
than in the miraculous custody and out-scape of this OUR SOVEREIGN
LADY, now QUEEN, then Lady Elizabeth, in the strait time of Queen
Mary her sister.

     In which story we first have to consider in what extreme
misery, sickness, fear, and peril her Highness was; into what
care, what trouble of mind, and what danger of death she was
brought: first, with great routs and bands of armed men, (and
happy was he that might have the carrying of her,) being fetched
up as the greatest traitor in the world, clapped in the Tower, and
again tossed from thence, and from house to house, from prison to
prison, from post to pillar, at length also prisoner in her own
house, and guarded with a sort of cut-throats, which ever gaped
for the spoil, whereby they might be fingering of somewhat.

     Secondly, we have to consider again, all this
notwithstanding, how strangely, or rather miraculously, she was
delivered from danger, what favour and grace she found with the
Almighty; who, when all help of man and hope of recovery was past,
stretched out his mighty protection, and preserved her and placed
her in this princely seat of rest and quietness, wherein now she
sitteth; and long may she sit, the Lord of his glorious mercy
grant, we beseech him.

     In which story, if I should set forth, at large and at full,
all the particulars and circumstances thereunto belonging, and as
just occasion of the history requireth; besides the importunate
length of the story discoursed, peradventure it might move offence
to some being yet alive, and truth might get me hatred. Yet
notwithstanding, I intend (by the grace of Christ) therein to use
such brevity and moderation, as both may be to the glory of God,
the discharge of the story, the profit of the reader, and hurt to
none; suppressing the names of some, whom here, although I could
recite, yet I thought not to be more cruel in hurting their names,
than the queen hath been merciful in pardoning their lives.

     Therefore now, to enter into the discourse of this tragical
matter, first here is to be noted, that Queen Mary, when she was
first queen, before she was crowned, would go no whither, but
would have her by the hand, and send for her to dinner and supper:
but, after she was crowned, she never dined nor supped with her,
but kept her aloof from her, &c. After this it happened,
immediately upon the rising of Sir Thomas Wyat, (as before was
mentioned,) that the Lady Elizabeth and the Lord Courteney were
charged with false suspicion of Sir Thomas Wyat's rising.
Whereupon Queen Mary, whether for that surmise, or for what other
cause I know not, being offended with the said Lady Elizabeth her
sister, at that time lying in her house at Ashridge, the next day
after the rising of Wyat, sent to her three of her councillors, to
wit, Sir Richard Southwell, Sir John Williams, Sir Edward
Hastings, (then master of the horse,) and Sir Thomas Cornwallis,
with their retinue and troop of horsemen, to the number of two
hundred and fifty; who at their sudden and unprovided coming,
found her at the same time sore sick in her bed, and very feeble
and weak of body. Whither when they came, ascending up to her
Grace's chamber, they willed one of her ladies, whom they met, to
declare unto her Grace, that there were certain come from the
court, which had a message from the queen.

     Her Grace, having knowledge thereof, was right glad of their
coming: howbeit, being then very sick, and the night far spent,
(which was at ten of the clock,) she requested them by the
messenger, that they would resort thither in the morning. To this
they answered, and by the said messenger sent word again, that
they must needs see her, and would so do, in what case soever she
were. Whereat the lady being aghast, went to show her Grace their
words, but they, hastily following her, came rushing as soon as
she into her Grace's chamber, unbidden. At whose so sudden coming
into her bedchamber, her Grace, being not a little amazed, said
unto them, "Is the haste such, that it might not have pleased you
to come to-morrow in the morning?" They made answer, that they
were right sorry to see her in that case. "And I," quoth she, "am
not glad to see you here, at this time of the night." Whereunto
they answered, that they came from the queen to do their message
and duty, which was to this effect, that the queen's pleasure was,
that she should be at London the seventh day of that present
month. Whereunto she said, "Certes, no creature more glad than I
to come to her Majesty, being right sorry that I am not in case at
this time to wait on her, as you yourselves do see, and can well
testify." "Indeed we see it true," quoth they, "that you do say;
for which we are very sorry. Albeit, we let you to understand,
that our commission is such, and so straiteneth us, that we must
needs bring you with us, either quick or dead." Whereat she, being
amazed, sorrowfully said, that their commission was very sore; but
yet, notwithstanding, she hoped it to be otherwise, and not so
strait. "Yes, verily," said they. Whereupon they, calling for two
physicians, Dr. Owen and Dr. Wendy, demanded of them whether she
might be removed from thence with life, or no; whose answer and
judgment was, that there was no impediment in their judgment to
the contrary, but that she might travel without danger of life.

     In conclusion, they willed her to prepare against the next
morning at nine of the clock, to go with them, declaring that they
had brought with them the queen's litter for her. After much talk,
the messengers declaring how there was no prolonging of times and
days, so departed to their chamber, being entertained and cheered,
as appertained to their Worships.

     On the next morrow at the time prescribed, they had her forth
as she was, very faint and feeble, and in such case that she was
ready to swoon three or four times between them. What should I
speak here, that cannot well be expressed, what a heavy house
there was to behold the unreverent and doleful dealing of these
men, but especially the carnal fear and captivity of their
innocent lady and mistress.

     Now to proceed in her journey from Ashridge, all sick in the
litter, she came to Redbourn, where she was guarded all night.
From thence to St. Alban's, to Sir Ralph Rowlet's house, where she
tarried that night, both feeble in body and comfortless in mind.
From that place they passed to Master Dodde's house at Mimms,
where also they remained that night: and so from thence she came
to Highgate, where she, being very sick, tarried that night and
the next day; during which time of her abode, there came many
pursuivants and messengers from the court; but for what purpose I
cannot tell. From that place she was conveyed to the court, where
by the way came to meet her many gentlemen, to accompany her
Highness, which were very sorry to see her in that case. But
especially a great multitude of people there were standing by the
way, who then flocking about her litter, lamented and bewailed
greatly her estate.

     Now when she came to the court, her Grace was there
straightways shut up, and kept as close prisoner a fortnight,
which was till Palm Sunday, seeing neither king nor queen, nor
lord nor friend, all that time, but only the then lord
chamberlain, Sir John Gage, and the vice-chamberlain, which were
attendant unto the doors. About which time Sir William Sentlowe
was called before the council; to whose charge was laid, that he
knew of Wyat's rebellion, which he stoutly denied, protesting that
he was a true man both to God and his prince, defying all traitors
and rebels. But, being straitly examined, he was in conclusion
committed to the Tower.

     The Friday before Palm Sunday, the bishop of Winchester, with
nineteen other of the council, (who shall be here nameless,) came
unto her Grace from the queen's Majesty, and burdened her with
Wyat's conspiracy, which she utterly denied, affirming that she
was altogether guiltless therein. They, being not contented with
this, charged her Grace with business made by Sir Peter Carew, and
the rest of the gentlemen of the west country: which also she
utterly denying, cleared her innocency therein.

     In conclusion, after long debating of matters, they declared
unto her, that it was the queen's will and pleasure that she
should go unto the Tower, while the matter were further tried and
examined. Whereat she, being aghast, said, that she trusted the
queen's Majesty would be a more gracious lady unto her, and that
her Highness would not otherwise conceive of her but that she was
a true woman: declaring furthermore to the lords, that she was
innocent in all those matters wherein they had burdened her, and
desired them therefore to be a further mean to the queen her
sister, that she, being a true woman in thought, word, and deed,
towards her Majesty, might not be committed to so notorious and
doleful a place; protesting that she would request no favour at
her hand, if she should be proved to have consented unto any such
kind of matter as they laid unto her charge; and therefore, in
fine, desired their Lordships to think of her what she was, and
that she might not so extremely be dealt withal for her truth.
Whereunto the lords answered again, that there was no remedy, for
that the queen's Majesty was fully determined that she should go
unto the Tower: wherewith the lords departed, with their caps
hanging over their eyes.

     But not long after, within the space of an hour or little
more, came four of the foresaid lords of the council, which were
the lord treasurer, the bishop of Winchester, the lord steward,
the earl of Sussex, with the guard; who, warding the next chamber
to her, secluded all her gentlemen and yeomen, ladies and
gentlewomen; saving that for one gentleman-usher, three
gentlewomen, and two grooms of her chamber, were appointed, in
their rooms, three other men of the queen's, and three waiting
women to give attendance upon her, that none should have access to
her Grace. At which time there were a hundred of northern soldiers
in white coats, watching and warding about the gardens all that
night; a great fire being made in the midst of the hall, and two
certain lords watching there also, with their band and company.

     Upon Saturday following, two lords of the council (the one
was the earl of Sussex, the other shall be nameless) came and
certified her Grace, that forthwith she must go unto the Tower,
the barge being prepared for her, and the tide now ready, which
tarrieth for nobody. In heavy mood her Grace requested the lords
that she might tarry another tide, trusting that the next would be
better and more comfortable. But one of the lords replied, that
neither time nor tide was to be delayed. And when her Grace
requested him that she might be suffered to write to the queen's
Majesty, he answered, that he durst not permit that; adding, that
in his judgment it would rather hurt, than profit her Grace, in so
doing. But the other lord, more courteous and favourable, (who was
the earl of Sussex,) kneeling down, told her Grace that she should
have liberty to write, and, as he was a true man, he would deliver
it to the queen's Highness, and bring an answer of the same,
whatsoever came thereof. Whereupon she wrote, albeit she could in
no case be suffered to speak with the queen, to her great
discomfort, being no offender against the queen's Majesty.

     And thus the time and tide passed away for that season, they
privily appointing all things ready that she should go the next
tide, which fell about midnight; but for fear she should be taken
by the way, they durst not. So they staid till the next day, being
Palm Sunday, when, about nine of the clock, these two returned
again, declaring that it was time for her Grace to depart. She
answered, "If there be no remedy, I must be contented;" willing
the lords to go on before. Being come forth into the garden, she
did cast her eyes towards the window, thinking to have seen the
queen, which she could not: whereat she said, she marvelled much
what the nobility of the realm meant, which in that sort would
suffer her to be led into captivity, the Lord knew whither, for
she did not. In the mean time, commandment was given in all
London, that every one should keep the church, and carry their
palms, while in the mean season she might be conveyed without all
recourse of people into the Tower.

     After all this, she took her barge with the two foresaid
lords, three of the queen's gentlewomen, and three of her own, her
gentleman-usher, and two of her grooms, lying and hovering upon
the water a certain space, for that they could not shoot the
bridge, the bargemen being very unwilling to shoot the same so
soon as they did, because of the danger thereof: for the stern of
the boat struck upon the ground, the fall was so big, and the
water was so shallow, that the boat being under the bridge, there
staid again awhile. At landing she first stayed, and denied to
land at those stairs where all traitors and offenders customably
used to land, neither well could she, unless she should go over
her shoes. The lords were gone out of the boat before,and asked
why she came not. One of the lords went back again to her, and
brought word she would not come. Then said one of the lords, which
shall be nameless, that she should not choose: and because it did
then rain, he offered to her his cloak, which she, putting it back
with her hand with a good dash, refused. So she coming out, having
one foot upon the stair, said, "Here landeth as true a subject,
being prisoner, as ever landed at these stairs; and before thee, O
God! I speak it, having no other friends but thee alone." To whom
the same lord answered again, that if it were so, it was the
better for her.
Illustration: Elizabeth Arriving at the Tower

     At her landing there was a great multitude of their servants
and warders standing in their order. "What needed all this?" said
she. "It is the use," said some, "so to be, when any prisoner
comes thither." "And if it be," quoth she, "for my cause, I
beseech you that they may be dismissed." , Whereat the poor men
kneeled down, and with one voice desired God to preserve her
Grace; who the next day were released of their cold coats.

     After this, passing a little further, she sat down upon a
cold stone, and there rested herself. To whom the lieutenant then
being said, "Madam, you were best to come out of the rain; for you
sit unwholesomely." She then replying, answered again, "It is
better sitting here, than in a worse place; for God knoweth, I
know not whither you will bring me." With that her gentleman-usher
wept: she demanding of him what he meant so uncomfortably to use
her, seeing she took him to be her comforter, and not to dismay
her; especially for that she knew her truth to be such, that no
man should have cause to weep for her. But forth she went into the
prison.

     The doors were locked and bolted upon her, which did not a
little discomfort and dismay her Grace: at what time she called to
her gentlewoman for her book, desiring God not to suffer her to
build her foundation upon the sands, but upon the rock, whereby
all blasts of blustering weather should have no power against her.
The doors being thus locked, and she close shut up, the lords had
great conference how to keep ward and watch, every man declaring
his own opinion in that behalf, agreeing straitly and
circumspectly to keep her.

     Then one of them, which was the lord of Sussex, swearing,
said, "My Lords, let us take heed, and do no more than our
commission will bear us out in, whatsoever shall happen hereafter.
And further, let us consider that she was the king our master's
daughter: and therefore let us use such dealing, that we may
answer it hereafter, if it shall so happen: for just dealing,"
quoth he, "is always answerable." Whereunto the other lords agreed
that it was well said of him, and thereupon departed. Being in the
Tower, within two days commandment was, that she should have mass
within her house. One Master Young was then her chaplain, and
because there were none of her men so well learned to help the
priest to say mass, the mass staid for that day.

     The next day two of her yeomen, who had gone long to school
before, and were learned, had two abecies provided, and delivered
them; so that upon the abecies they should help the priest. One of
the said yeomen, holding the abecie in his hand, pretending
ignorance at Kyrie Eleison, set the priest, making as though he
could answer no further.

     It would make a pitiful and a strange story, here by the way
to touch and recite what examination and rackings of poor men
there were, to find out that knife that should cut her throat;
what gaping among my lords of the clergy, to see the day wherein
they might wash their goodly white rockets in her innocent blood;
but especially the bishop of Winchester, Stephen Gardiner, then
lord chancellor, ruler of the roost, who then, within five days
after, came unto her, with divers other of the council, and
examined her of the talk that was at Ashridge, betwixt her and Sir
James Croft, concerning her removing from thence to Donnington
castle, requiring her to declare what she meant thereby.

     At the first she, being so suddenly asked, did not well
remember any such house; but within awhile, well advising herself,
she said, "Indeed," quoth she, "I do now remember that I have such
a place, but I never lay in it in all my life. And as for any that
hath moved me thereunto, I do not remember."

     Then, to enforce the matter, they brought forth Sir James
Croft. The bishop of Winchester demanded of her, what she said to
that man. She answered, that she had little to say to him, or to
the rest that were then prisoners in the Tower. "But my Lords,"
quoth she, "you do examine every mean prisoner of me, wherein,
methinks, you do me great injury. If they have done evil, and
offended the queen's Majesty, let them answer to it accordingly. I
beseech you, my Lords, join not me, in this sort, with any of
these offenders. And as concerning my going unto Donnington
castle, I do remember that Master Hobby and mine officers, and
you, Sir James Croft, had such talk; but what is that to the
purpose, my Lords, but that I may go to mine own houses at all
times?"

     The lord of Arundel, kneeling down, said, "Your Grace saith
true, and certainly we are very sorry that we have so troubled you
about so vain matters." She then said, "My Lords, you do sift me
very narrowly; but well I am assured, you shall not do more to me
than God hath appointed; and so God forgive you all."

     At their departure Sir James Croft kneeled down, declaring
that he was sorry to see the day in which he should be brought as
a witness against her Grace. "But I assure your Grace," said he,
"I have been marvellously tossed and examined touching your
Highness, which (the Lord knoweth) is very strange to me: for, I
take God to record before all your Honours, I do not know any
thing of that crime that you have laid to my charge, and will
thereupon take my death, if I should be driven to so strict a
trial.

     That day, or thereabouts, divers of her own officers, who had
made provision for her diet, brought the same to the outer gate of
the Tower, the common rascal soldiers receiving it; which was no
small grief unto the gentlemen, the bringers thereof. Wherefore
they required to speak with the lord chamberlain, being then
constable of the Tower; who, coming before his presence, declared
unto his Lordship, that they were much afraid to bring her Grace's
diet, and to deliver it unto such common and desperate persons as
they were, which did receive it, beseeching his Honour to consider
her Grace, and to give such order, that her viands might at all
times be brought in by them which were appointed thereunto. "Yea,
sirs," said he, "who appointed you this office?" They answered,
"Her Grace's council." "Council!" uoth he; "there is none of them
which hath to do either in that case, or any thing else, within
this place. And I assure you, for that she is a prisoner, she
shall be served with the lieutenant's men, as other the prisoners
are." Whereat the gentlemen said, that they trusted for more
favour at his hands, considering her personage; saying, that they
mistrusted not, but that the queen and her council would be better
to her Grace than so. And therewith showed themselves to be
offended at the ungrateful words of the lord chamberlain towards
their lady and mistress. At this he sware by God, (striking
himself upon the breast,) that if they did either frown or shrug
at him, he would set them where they should see neither sun nor
moon. Thus taking their leave, they desired God to bring him into
a better mind toward her Grace, and departed from him.

     Upon the occasion whereof, her Grace's officers made great
suit unto the queen's council, that some might be appointed to
bring her diet unto her, and that it might no more be delivered
unto the common soldiers of the Tower; which being reasonably
considered, was by them granted. And thereupon were appointed one
of her gentlemen, her clerk of her kitchen, and her two purveyors,
to bring in her provision once a day: all which was done, the
warders ever waiting upon the bringers thereof.

     The lord chamberlain himself, being always with them,
circumspectly and narrowly watched and searched what they brought,
and gave heed that they should have no talk with any of her
Grace's waiting servants; and so warded them both in and out. At
the said suit of her officers, were sent by the commandment of the
council, to wait upon her Grace, two yeomen of her chamber, one of
her robes, two of her pantry and every, one of her buttery,
another of her cellar, two of her kitchen, and one of her larder;
all which continued with her the time of her trouble.

     Here the constable, being at the first not very well pleased
with the coming-in of such a company against his will, would have
had his men still to have served with her Grace's men; which her
servants at no hand would suffer, desiring his Lordship to be
contented, for that order was taken, that no stranger should come
within their offices. At which answer being sore displeased, he
brake out into these threatening words: "Well," said he, "I will
handle you well enough." Then went he into the kitchen, and there
would needs have his meat roasted with her Grace's meat, and said
that his cook should come thither and dress it. To that her
Grace's cook answered, "My Lord, I will never suffer any stranger
to come about her diet, but her own sworn men, so long as I live."
He said, they should. But the cook said, his Lordship should
pardon him for that matter. Thus did he trouble her poor servants
very stoutly; though afterward he was otherwise advised, and they
more courteously used at his hands. And good cause why; for he had
good cheer, and fared of the best, and her Grace paid well for it.
Wherefore he used himself afterward more reverently toward her
Grace.

     After this sort, having lien a whole month there in close
prison, and being very evil at ease there-withal, she sent for the
lord chamberlain, and the Lord Chandos, to come and speak with
her; who coming, she requested them that she might have liberty to
walk in some place, for that she felt herself not well. To the
which they answered, that they were right sorry that they could
not satisfy her Grace's request; for that they had commandment to
the contrary, which they durst not in any wise break. Furthermore
she desired of them, if that could not be granted, that she might
walk but into the queen's lodging. No, nor yet that (they
answered) could by any means be obtained without a further suit to
the queen and her council. "Well," said she, "my Lords, if the
matter be so hard, that they must be sued unto for so small a
thing, and that friendship be so strict, God comfort me." And so
they departed, she remaining in her old dungeon still, without any
kind of comfort but only God.

     The next day after the Lord Chandos came again unto her
Grace, declaring unto her, that he had sued unto the council for
further liberty. Some of them consented thereunto, divers other
dissented, for that there were so many prisoners in the Tower.
But, in conclusion, they did all agree that her Grace might walk
into those lodgings, so that he and the lord chamberlain, and
three of the queen's gentlewomen, did accompany her, the windows
being shut, and she not suffered to look out at any of them:
wherewith she contented herself, and gave him thanks for his good
will in that behalf.

     Afterwards there was liberty granted to her Grace to walk in
a little garden, the doors and gates being shut up, which
notwithstanding was as much discomfort unto her, as the walk in
the garden was pleasant and acceptable. At which times of her
walking there, the prisoners on that side straitly were commanded
not to speak or look out at the windows into the garden, till her
Grace were gone out again, having, in consideration thereof, their
keepers waiting upon them for that time. Thus her Grace, with this 
small liberty, contented herself in God, to whom be praise there-
for.

     During this time, there used a little boy, a man's child in
the Tower, to resort to their chambers, and many times to bring
her Grace flowers, which likewise he did to the other prisoners
that were there. Whereupon, naughty and suspicious heads, thinking
to make and wring out some matter thereof, called on a time the
child unto them, promising him figs and apples, and asked of him
when he had been with the earl of Devonshire, not ignorant of the
child's wonted frequenting unto him. The boy answered, that he
would go by and by thither. Further, they demanded of him, when he
was with the Lady Elizabeth's Grace. He answered, "Every day."
Furthermore, they examined him, what the lord of Devonshire sent
by him to her Grace. The child said, "I will go know, what he will
give to carry to her." Such was the discretion of the child, being
yet but four years of age. "This same is a crafty boy," quoth the
lord chamberlain: "how say you, my Lord Chandos?" "I pray you, my
Lord," quoth the boy, "give me the figs you promised me." "No,
marry," quoth he, "thou shalt be whipped, if thou come any more to
the Lady Elizabeth, or the Lord Courteney." The boy answered, "I
will bring my Lady my mistress more flowers." Whereupon the
child's father was commanded to permit the boy no more to come up
into their chambers.

     The next day, as her Grace was walking in the garden, the
child, peeping in at a hole in the door, cried unto her, saying,
"Mistress, I can bring you no more flowers." Whereat she smiled,
but said nothing, understanding thereby what they had done.
Wherefore afterwards the chamberlain rebuked highly his father,
commanding him to put him out of the house. "Alas, poor infant!
"quoth the father. "It is a crafty knave," quoth the lord
chamberlain; "let me see him here no more."

     The fifth day of May, the constable of the Tower was
discharged of his office of the Tower, and one Sir Henry Benifield
placed in his room, a man unknown to her Grace, and therefore the
more feared; which so sudden mutation was unto her no little
amaze. He brought with him a hundred soldiers, in blue coats,
wherewith she was marvellously discomforted, and demanded of such
as were about her, whether the Lady Jane's scaffold were taken
away or no; fearing, by reason of their coming, lest she should
have played her part. To whom answer was made, that the scaffold
was taken away, and that her Grace needed not to doubt of any such
tyranny; for God would not suffer any such treason against her
person. Wherewith being contented, but not altogether satisfied,
she asked who Sir Henry Benifield was; and whether he was of that
conscience, or no, that if her murdering were secretly committed
to his charge he would see the execution thereof. She was
answered, that they were ignorant what manner of man he was.
Howbeit they persuaded her that God would not suffer such
wickedness to proceed. "Well," quoth she, "God grant it be so. For
thou, O God, canst mollify all such tyrannous hearts, and
disappoint all such cruel purposes; and I beseech thee to hear me,
thy creature, which am thy servant and at thy commandment,
trusting by thy grace ever so to remain."

     About which time it was spread abroad, that her Grace should
be carried from thence by this new jolly captain and his soldiers;
but whither, it could not be learned: which was unto her a great
grief, especially for that such a company was appointed to her
guard; requesting rather to continue there still, than to be led
thence with such a sort of rascals. At last, plain answer was made
by the Lord Chandos, that there was no remedy, but from thence she
must needs depart to the manor of Woodstock, as he thought. Being
demanded of her, for what cause: "For that," quoth he, "the Tower
is like further to be furnished." She being desirous to know what
he meant thereby, demanded, "Wherewith?" He answered, with such 
matter as the queen and council were determined in that behalf,
whereof he had no knowledge; and so departed.

     In conclusion, on Trinity Sunday, being the nineteenth day of
May, she was removed from the Tower, the lord treasurer being then
there, for the lading of her carts, and discharging the place of
the same; where Sir Henry Benifield (being appointed her jailer)
did receive her, with a company of rake-hells to guard her,
besides the lord of Derby's band, waiting in the country about,
for the moonshine in the water. Unto whom at length came my Lord
of Tame, joined in commission with the said Sir Henry, for the
safe guiding of her to prison; and they together conveyed her
Grace to Woodstock, as hereafter followeth. The first day they
conducted her to Richmond, where she continued all night, being
restrained of her own men, which were lodged in out-chambers, and
Sir Henry Benifield's soldiers appointed in their rooms to give
attendance on her person. Whereat she being marvellously dismayed,
thinking verily some secret mischief to be a-working towards her,
called her gentleman-usher, and desired him with the rest of his
company to pray for her: "For this night," quoth she, "I think to
die."

     Wherewith he being stricken to the heart, said, "God forbid
that any such wickedness should be pretended against your Grace."
So, comforting her as well as he could, at last he burst out into
tears, and went from her down into the court, where were walking
the lord of Tame, and Sir Henry Benifield.

     Then he, coming to the lord of Tame, (who had proffered to
him much friendship,) desired to speak with him a word or two;
unto whom he familiarly said, he would with all his heart. Which
when Sir Henry, standing by, heard, he asked what the matter was.
To whom the gentleman-usher answered, "No great matter, sir," said
he, "but to speak with my Lord a word or two."

     Then when the lord of Tame came to him, he spake on this
wise: "My Lord," quoth he, "you have been always my good Lord, and
so I beseech you to remain. The cause why I come to you at this
time is, to desire your Honour unfeignedly to declare unto me,
whether any danger is meant towards my mistress this night, or no;
that I and my poor fellows may take such part as shall please God
to appoint: for certainly we will rather die, than she should
secretly and innocently miscarry." "Marry," said the lord of Tame,
"God forbid that any such wicked purpose should be wrought; and
rather than it should be so, I with my men are ready to die at her
foot also." And so (praised be God) they passed that doleful
night, with no little heaviness of heart.

     Afterwards, passing over the water at Richmond, going towards
Windsor, her Grace espied certain of her poor servants standing on
the other side, which were very desirous to see her. Whom when she
beheld, turning to one of her men standing by, she said, "Yonder I
see certain of my men: go to them and say these words from me,
Like a sheep to the slaughter."

     So she passing forward to Windsor, was lodged there that
night in the dean of Windsor's house, a place more meet indeed for
a priest than a princess.

     And from thence her Grace was guarded and brought the next
night to Master Dormer's house, where, much people standing by the
way, some presented to her one gift, and some another, so that Sir
Henry was greatly moved therewith, and troubled the poor people
very sore, for showing their loving hearts in such a manner,
calling them rebels and traitors, with such-like vile words.

     Besides, as she passed through the villages, the townsmen
rang the bells, as being joyful of her coming, thinking verily it
had been otherwise than it was indeed, as the sequel proved after
to the said poor men. For immediately the said Sir Henry, hearing
the same, sent his soldiers thither, who apprehended some of the
ringers, setting them in the stocks, and otherwise uncourteously
misusing other some for their good wills.

     On the morrow, her Grace, passing from Master Dormer's,
(where was, for the time of her abode there, a strait watch kept,)
came to the lord of Tame's house, where she lay all the night,
being very princely entertained both of knights and ladies,
gentlemen and gentlewomen. Whereat Sir Henry Benifield grunted,
and was highly offended, saying unto them, that they could not
tell what they did, and were not able to answer their doings in
that behalf; letting them to understand, that she was the queen's
Majesty's prisoner, and no otherwise; advising them therefore to
take heed and beware of after-claps. Whereunto the lord of Tame
answered in this wise: that he was well advised of his doings,
being joined in commission as well as he, adding with warrant,
that her Grace might and should in his house be merry. The next
day, as she should take her journey from Ricot toward Woodstock,
the lord of Tame with another gentleman being at tables, playing,
and dropping vie crowns, the Lady Elizabeth, passing by, stayed
and said she would see the game played out, which Sir Henry
Benifield would scarce permit. The game running long about, and
they playing drop vie crowns, "Come on," saith he. "I will tarry,"
saith she, "and will see this game out."

     After this, Sir Henry went up into a chamber, where were
appointed for her Grace a chair, two cushions, and a foot-carpet,
very fair and princelike, wherein presumptuously he sat and called
one Barwick, his man, to pull off his boots: which as soon as it
was known among the ladies and gentles, every one mused thereat,
and laughed him to scorn, observing his undiscreet manners in that
behalf, as they might very well. When supper was done, he called
my Lord, and willed him that all the gentlemen and ladies should
withdraw themselves every one to his lodging, marvelling much that
he would permit there such a company, considering so great a
charge committed to him. "Sir Henry," quoth my Lord, "content
yourself, all shall be voided, your men and all." "Nay, my
soldiers," quoth Sir Henry, "shall watch all night." The lord of
Tame answered, "It shall not need." "Well," said he, "need or need
not, they shall so do;" mistrusting belike the company, which God
knoweth was without cause.

     The next day her Grace took her journey from thence to
Woodstock, where she was enclosed, as before in the Tower of
London, the soldiers guarding and warding both within and without
the walls, every day to the number of threescore, and, in the
night, without the walls, forty, during the time of her
imprisonment there.

     At length she had gardens appointed for her walk, which was
very comfortable to her Grace. But always, when she did recreate
herself therein, the doors were fast locked up, in as strict
manner as they were in the Tower, being at the least five or six
locks between her lodging and her walks; Sir Henry himself keeping
the keys, and trusting no man therewith. Whereupon she called him
her jailer; and he, kneeling down, desired her Grace not to call
him so, for he was appointed there to be one of her officers.
"From such officers," quoth she, "good Lord, deliver me!"

     And now by the way, as digressing, or rather refreshing the
reader, if it be lawful in so serious a story, to recite a matter
incident, and yet not impertinent, to the same; occasion here
moveth, or rather enforceth me, to touch briefly what happened in
the same place and time by a certain merry-conceited man, being
then about her Grace, who, noting the strait and strange keeping
of his lady and mistress by the said Sir Henry Benifield, with so
many locks and doors, with such watch and ward about her, as was
strange and wonderful, spied a goat in the ward where her Grace
was: and whether to refresh her oppressed mind, or to notify her
strait handling by Sir Henry, or else both, he took it upon his
neck, and followed her Grace therewith, as she was going into her
lodging. Which when she saw, she asked him what he would do with
it, willing him to let it alone. Unto whom the said party
answered, "No, by St. Mary, (if it like your Grace,) will I not;
for I cannot tell, whether he be one of the queen's friends, or
no. I will carry him to Sir Henry Benifield, (God willing,) to
know what he is." So leaving her Grace, he went with the goat on
his neck, and carried it to Sir Henry Benifield, who, when he saw
him coming with it, asked him, half angrily, what he had there.
Unto whom the party answered, saying, "Sir," quoth he, "I cannot
tell what he is. I pray you examine him, for I found him in the
place where my Lady's Grace was walking, and what talk they have
had I cannot tell: for I understand him not. But he should seem to
me to be some stranger, and I think verily a Welshman, for he hath
a white frieze coat on his back. And forasmuch as I, being the
queen's subject, and perceiving the strait charge committed to you
of her keeping, that no stranger should have access to her without
sufficient licence, I have here found a stranger (what he is I
cannot tell) in the place where her Grace was walking; and
therefore, for the necessary discharge of my duty, I thought it
good to bring the said stranger to you, to examine, as you see
cause;" and so he set him down. At which his words Sir Henry
seemed much displeased, and said, "Well, well; you will never
leave this gear I see:" and so they departed.

     Now to return to the matter from whence we have digressed,
after her Grace had been there a time, she made suit to the
council that she might be suffered to write to the queen; which at
last was permitted. So Sir Henry Benifield brought her pen, ink,
and paper; and standing by her while she wrote, (which he straitly
observed,) always, she being weary, he would carry away her
letters, and bring them again when she called for them. In the
finishing thereof, he would have been messenger to the queen of
the same; whose request her Grace denied, saying, one of her own
men should carry them; and that she would neither trust him nor
any of his therein. Then he answered again, saying, "None of them
durst be so bold," he trowed, "to carry her letters, being in that
case." "Yes," quoth she, "I am assured I have none so dishonest
that would deny my request in that behalf, but will be as willing
to serve me now as before." "Well," said he, "my commission is to
the contrary, and I may not so suffer it." Her Grace, replying
again, said, "You charge me very often with your commission; I
pray God, you may justly answer the cruel dealing you use towards
me." Then he, kneeling down, desired her Grace to think and
consider how he was a servant, and put in trust there by the queen
to serve her Majesty; protesting that if the case were hers, he
would as willingly serve her Grace, as now he did the queen's
Highness. For the which his answer her Grace thanked him, desiring
God that she might never have need of such servants as he was:
declaring further to him, that his doings towards her were not
good nor answerable; but more than all the friends he had would
stand by. To whom Sir Henry replied and said, that there was no
remedy but his doings must be answered, and so they should,
trusting to make good account thereof. The cause which moved her
Grace so to say, was for that he would not permit her letters to
be carried four or five days after the writing thereof. But, in
fine, he was content to send for her gentleman from the town of
Woodstock, demanding of him whether he durst enterprise the
carriage of her Grace's letters to the queen, or no: and he
answered, "Yea, sir, that I dare; and will with all my heart:"
whereupon Sir Henry, half against his stomach, took them unto him.

     Then about the eighth of June came down Dr. Owen and Dr.
Wendy, sent by the queen to her Grace, for that she was sickly;
who, ministering to her, and letting her blood, tarried there and
attended on her Grace five or six days. Then she, being well
amended, they returned again to the court, making their good
report to the queen and the council of her Grace's behaviour and
humbleness toward the queen's Highness; which her Majesty hearing,
took very thankfully: but the bishops thereat repined, looked
black in the mouth, and told the queen, they marvelled that she
submitted not herself to her Majesty's mercy, considering that she
had offended her Highness.

     About this time, her Grace was requested by a secret friend,
to submit herself to the queen's Majesty, which would be very well
taken, and to her great quiet and commodity. Unto whom she
answered, that she would never submit herself to them, whom she
never offended. "For," quoth she, "if I have offended and am
guilty, I then crave no mercy, but the law; which I am certain,"
quoth she, "I should have had ere this, if it could be proved by
me. For I know myself (I thank God) to be out of the danger
thereof, wishing that I were as clear out of the peril of my
enemies; and then I am assured I should not so be locked and
bolted up within walls and doors as I am. God give them a better
mind when it pleaseth him."

     About this time there was a great consulting among the
bishops and gentlemen, touching a marriage for her Grace, which
some of the Spaniards wished to be with some stranger, that she
might go out of the realm with her portion; some saying one thing,
and some another. A lord, who shall be here nameless, being there,
at last said, that the king should never have any quiet
commonwealth in England, unless her head were stricken from the
shoulders. Whereunto the Spaniards answered, saying, God forbid
that their king and master should have that mind, to consent to
such a mischief.

     This was the courteous answer of the Spaniards to the
Englishmen, speaking after that sort against their own country.
From that day the Spaniards never left off their good persuasions
to the king, that the like honour he should never obtain, as he
should in delivering the Lady Elizabeth's Grace out of prison;
whereby at length she was happily released from the same. Here is
a plain and evident example of the good clemency and nature of the
king and his councillors toward her Grace (praised be God there-
for! who moved their hearts therein). Then hereupon she was sent
for shortly after, to come to Hampton Court.

     But before her removing away from Woodstock, we will a little
stay to declare in what dangers her life was, during this time she
there remained; first, through fire, which began to kindle between
the boards and ceiling under the chamber where she lay, whether by
a spark of fire gotten into a cranny, or whether of purpose by
some that meant her no good, the Lord doth know. Nevertheless a
worshipful knight of Oxfordshire, which was there joined the same
time with Sir Henry Benifield in keeping that lady, (who then took
up the boards and quenched the fire,) verily supposed it to be
done of purpose.

     Furthermore it is thought, and also affirmed (if it be true)
of one Paul Peny, a keeper of Woodstock, a notorious ruffian and a
butcherly wretch; that he was appointed to kill the said Lady
Elizabeth; who both saw the man, being often in her sight, and
also knew thereof.

     Another time, one of the privy-chamber, a great man about the
queen, and chief darling of Stephen Gardiner, named Master James
Basset, came to Bladon Bridge, a mile from Woodstock, with twenty
or thirty privy coats, and sent for Sir Henry Benifield to come
and speak with him. But as God would, which disposeth all things
after the purpose of his own will, so it happened, that a little
before, the said Sir Henry Benifield was sent for by post to the
council, leaving strait word behind him with his brother, that no
man, whatsoever he were, though coming with a bill of the queen's
hand, or any other warrant, should have access to her before his
return again. By reason whereof it so fell out, that Master
Benifield's brother, coming to him at the bridge, would suffer him
in no case to approach in, who otherwise (as is supposed) was
appointed violently to murder the innocent lady.

     In the life of Stephen Gardiner we declared before, how that
the Lady Elizabeth being in the Tower, a writ came down,
subscribed with certain hands of the council, for her execution:
which, if it were certain, as it is reported, Winchester (no
doubt) was deviser of that mischievous drift. And, doubtless, the
same Ahithophel had brought his impious purpose that day to pass,
had not the fatherly providence of Almighty God (who is always
stronger than the devil) stirred up Master Bridges, lieutenant the
same time of the Tower, to come in haste to the queen, to give
certificate thereof, and to know further her consent, touching her
sister's death. Whereupon it followed, that all that device was
disappointed, and Winchester's devilish platform, which he said he
had cast, through the Lord's great goodness came to no effect.

     Where moreover is to be noted, that during the imprisonment
of this lady and princess, one Master Edmund Tremaine was on the
rack, and Master Smithwike and divers others in the Tower were
examined, and divers offers made to them to accuse the guiltless
lady, being in her captivity.

     Howbeit, all that notwithstanding, no matter could be proved
by all examinations, as she, the same time lying at Woodstock, had
certain intelligence by the means of one John Gayer; who, under a
colourable pretence of a letter to Mistress Cleve from her father,
was let in, and so gave them secretly to understand of all this
matter. Whereupon the Lady Elizabeth, at her departing out from
Woodstock, wrote these verses with her diamond in a glass window.

"Much suspected by me:
Nothing proved can be.
Quoth Elizabeth, prisoner."

     And thus much touching the troubles of Lady Elizabeth at
Woodstock. Whereunto this is more to be added, that during the
same time, the lord of Tame had laboured to the queen, and became
surety for her, to have her from Woodstock to his house; and had
obtained grant thereof. Whereupon preparation was made
accordingly, and all things ready in expectation of her coming.
But, through the procurement either of Master Benifield, or by the
doing of Winchester her mortal enemy, letters came over-night to
the contrary; whereby her journey was stopped.

     Thus this worthy lady, oppressed with continual sorrow, could
not be permitted to have recourse to any friends she had, but
still in the hands of her enemies was left desolate, and utterly
destitute of all that might refresh a doleful heart, fraught full
of terror and thraldom. Whereupon no marvel if she, hearing upon a
time, out of her garden at Woodstock, a certain milkmaid singing
pleasantly, wished herself to be a milkmaid as she was; saying
that her case was better and life more merry than was hers, in
that state as she was.

     Now, after these things thus declared, to proceed further
there where we left before, Sir Henry Benifield and his soldiers,
with the lord of Tame, and Sir Ralph Chamberline, guarding and
waiting upon her, the first night from Woodstock she came to
Ricot; in which journey such a mighty wind did blow, that her
servants were fain to hold down her clothes about her: insomuch
that her hood was twice or thrice blown from her head. Whereupon
she, desiring to return to a certain gentleman's house there near,
could not be suffered by Sir Henry Benifield so to do, but was
constrained, under a hedge, to trim her head as well as she could.

     After this, the next night they journeyed to Master Dormer's,
and so to Colnbrooke, where she lay all that night at the George,
and by the way, coming to Colnbrooke, certain of her Grace's
gentlemen and yeomen met her, to the number of threescore, much to
all their comforts, which had not seen her Grace of long season
before: notwithstanding they were commanded in the queen's name,
immediately to depart the town, to both their and her Grace's no
little heaviness, who could not be suffered once to speak with
them. So that night all her men were taken from her, saving her
gentleman-usher, three gentlewomen, two grooms, and one of her
wardrobe, the soldiers watching and warding about the house, and
she close shut up within her prison.

     The next day following, her Grace entered Hampton Court on
the back side, into the prince's lodging, the doors being shut to 
her; and she, guarded with soldiers as before, lay there a
fortnight at the least, ere any had recourse unto her. At length
came the Lord William Haward, who marvellous honourably used her
Grace. Whereat she took much comfort, and requested him to be a
mean, that she might speak with some of the council; to whom, not
long after, came the bishop of Winchester, the lord of Arundel,
the lord of Shrewsbury, and Secretary Peter, who, with great
humility, humbled themselves to her Grace. She again, likewise,
saluting them, said, "My Lords, I am glad to see you: for methinks
I have been kept a great while from you desolately, alone.
Wherefore I would desire you to be a mean to the king and queen's
Majesties, that I may be delivered from prison, wherein I have
been kept a long space, as to you, my Lords, it is not unknown."

     When she had spoken, Stephen Gardiner, the bishop of
Winchester, kneeled down, and requested that she would submit
herself to the queen's Grace; and in so doing he had no doubt but
that her Majesty would be good to her. She made answer, that
rather than she would so do, she would lie in prison all the days
of her life; adding, that she craved no mercy at her Majesty's
hand, but rather desired the law, if ever she did offend her
Majesty in thought, word, or deed. "And besides this, in
yielding," quoth she, "I should speak against myself, and confess
myself to be an offender, which I never was, towards her Majesty,
by occasion whereof the king and the queen might ever hereafter
conceive of me an evil opinion. And therefore I say, my Lords, it
were better for me to lie in prison for the truth, than to be
abroad and suspected of my prince." And so they departed,
promising to declare her message to the queen.

     On the next day the bishop of Winchester came again unto her
Grace, and kneeling down declared, that the queen marvelled that
she would so stoutly use herself, not confessing that she had
offended: so that it should seem that the queen's Majesty had
wrongfully imprisoned her Grace. "Nay," quoth the Lady Elizabeth,
"it may please her to punish me as she thinketh good." "Well,"
quoth Gardiner, "her Majesty willeth me to tell you, that you must
tell another tale ere that you be set at liberty." Her Grace
answered, that she had as lieve be in prison with honesty and
truth, as to be abroad, suspected of her Majesty:" and this that I
have said, I will," said she, "stand unto; for I will never belie
myself." Winchester again kneeled down, and said, "Then your Grace
hath the vantage of me, and other the lords, for your wrong and
long imprisonment." "What vantage I have," quoth she, "you know:
taking God to record, I seek no vantage at your hands for your so
dealing with me; but God forgive you and me also!" With that the
rest kneeled, desired her Grace that all might be forgotten, and
so departed, she being fast locked up again.

     A sevennight after, the queen sent for her Grace at ten of
the clock in the night to speak with her: for she had not seen her
in two years before. Yet, for all that, she, amazed at the sudden
sending for, thinking it had been worse than afterwards it proved,
desired her gentlemen and gentlewomen to pray for her; for that 
she could not tell whether ever she should see them again or no.
At which time Sir Henry Benifield with Mistress Clarencius coming
in, her Grace was brought into the garden, unto a stair's foot
that went into the queen's lodging, her Grace's gentlewomen
waiting upon her, her gentleman-usher and her grooms going before
with torches; where her gentlemen and gentlewomen being commanded
to stay all, saving one woman, Mistress Clarencius conducted her
to the queen's bed-chamber, where her Majesty was. At the sight of
whom her Grace kneeled down, and desired God to preserve her
Majesty, not mistrusting but that she should try herself as true a
subject towards her Majesty, as ever did any; and desired her
Majesty even so to judge of her: and said, that she should not
find her to the contrary, whatsoever report otherwise had gone of
her. To whom the queen answered, "You will not confess your
offence, but stand stoutly to your truth: I pray God it may so
fall out." "If it doth not," quoth the Lady Elizabeth, "I request
neither favour nor pardon at your Majesty's hands." "Well," said
the queen, "you stiffly still persevere in your truth. Belike you
will not confess but that you have been wrongfully punished." "I
must not say so, if it please your Majesty, to you." "Why then,"
said the queen, "belike you will to others." "No, if it please
your Majesty," quoth she, "I have borne the burden, and must bear
it. I humbly beseech your Majesty to have a good opinion of me,
and to think me to be your true subject, not only from the
beginning hitherto, but for ever, as long as life lasteth." And so
they departed with very few comfortable words of the queen, in
English: but what she said in Spanish, God knoweth. It is thought
that King Philip was there behind a cloth, and not seen, and that
he showed himself a very friend in that matter.

     Thus her Grace departing, went to her lodging again, and that
day sevennight was released of Sir Henry Benifield, (her jailer,
as she termed him,) and his soldiers. And so her Grace, being set
at liberty from imprisonment, went into the country, and had
appointed to go with her Sir Thomas Pope, one of Queen Mary's
councillors, and one of her gentlemen-ushers, Master Gage; and 
thus straitly was she looked to, all Queen Mary's time. And this
is the discourse of her Highness's imprisonment.

     Then there came to Lamheyre, Master Jerningham, and Master
Norris, gentleman-usher, Queen Mary's men, who took away from her
Grace, Mistress Ashley to the Fleet, and three other of her
gentlewomen to the Tower; which thing was no little trouble to her
Grace, saying, that she thought they would fetch all away at the
end. But, God be praised, shortly after was fetched away Gardiner,
through the merciful providence of the Lord's goodness, by
occasion of whose opportune decease, (as is partly touched in this
story before,) the life of this excellent princess, the wealth of
all England, was preserved. For this is credibly to be supposed,
that the said wicked Gardiner of Winchester had long laboured his
wits, and to this only most principal mark bent all his devices,
to take this our happy and dear sovereign out of the way, as both
by his words and doings before notified may sufficiently appear.

     But such was the gracious and favourable providence of the
Lord, to the preservation not only of her royal Majesty, but also
of the miserable and woeful state of this whole island, and poor
subjects of the same, whereby the proud platforms and peevish
practices of this wretched Ahithophel prevailed not; but,
contrariwise, both he, and all the snares and traps of his
pernicious counsel laid against another, were turned to a net to
catch himself, according to the proverb, Malum consilium
consultori pessimism.

     After the death of this Gardiner, followed the death also,
and dropping away, of other her enemies, whereby, by little and
little, her jeopardy decreased, fear diminished, and hope of
comfort began to appear as out of a dark cloud; and, albeit as yet
her Grace had no full assurance of perfect safety, yet more gentle
entertainment daily did grow unto her, till at length, in the
month of November, and the seventeenth day of the same, three
years after the death of Stephen Gardiner, followed the death of
Queen Mary, as hereafter, God granting, shall be more declared.

     Although this history following be not directly appertaining
to the former matter, yet the same may here not unaptly be
inserted, for that it doth discover and show forth the malicious
hearts of the papists towards this virtuous queen, our sovereign
lady, in the time of Queen Mary her sister; which is reported, as
a truth credibly told, by sundry honest persons, of whom some are
yet alive, and do testify the same. The matter whereof is this.

     Soon after the stir of Wyat, and the troubles that happened
to this queen for that cause, it fortuned one Robert Farrer, a
haberdasher of London, dwelling near unto Newgate-market, in a
certain morning to be at the Rose tavern, (from whence he was
seldom absent,) and falling to his common drink, as he was ever
accustomed, and having in his company three other companions like
to himself, it chanced the same time one Laurence Sheriff, grocer,
dwelling also not far from thence, to come into the said tavern,
and, finding there the said Farrer, (to whom of long time be had
borne good will,) sat down in the seat to drink with him; and
Farrer, being in his full cups, and not having consideration who
were present, began to talk at large, and namely, against the Lady
Elizabeth, and said, "That jill hath been one of the chief doers
of this rebellion of Wyat; and before all be done, she and all the
heretics her partakers shall well understand of it. Some of them
hope that she shall have the crown; but she and they (I trust)
that so hope, shall hop headless, or be fried with faggots, before
she come to it."

     The foresaid Laurence Sheriff, grocer, being then servant
unto the Lady Elizabeth, and sworn unto her Grace, could no longer
forbear his old acquaintance and neighbour Farrer, in speaking so
irreverently of his mistress, but said unto him, "Farrer, I have
loved thee as a neighbour, and have had a good opinon of thee:
but, hearing of thee that I now hear, I defy thee; and I tell thee
I am her Grace's sworn servant, and she is a princess, and the
daughter of a noble king, and it evil becometh thee to call her a
jill; and for thy so saying, I say thou art a knave, and I will
complain upon thee." "Do thy worst," said Farrer, "for that I
said, I will say again." And so Sheriff came from his company.

     Shortly after, the said Sheriff, taking an honest neighbour 
with him, went before the commissioners to complain; the which
commissioners sat then at Bonner the bishop of London's house,
beside Paul's; and there were present Bonner, (then being the
chief commissioner,) the Lord Mordant, Sir John Baker, Dr.
Darbishire, chancellor to the bishop, Dr. Story, Dr. Harpsfield,
and others. The aforesaid Sheriff, coming before them, declared
the manner of the said Robert Farrer's talk against the Lady
Elizabeth. Bonner answered, "Peradventure you took him worse than
he meant." "Yea, my Lord," said Dr. Story, "if you knew the man as
I do, you would say there is not a better catholic, nor an
honester man, in the city of London." "Well," said Sheriff, "my
Lord, she is my gracious lady and mistress, and it is not to be
suffered that such a varlet as he is, should call so honourable a
princess by the name of a jill. And I saw yesterday, in the court,
that my Lord Cardinal Pole, meeting her in the chamber of
presence, kneeled down on his knees, and kissed her hand: and I
saw also, that King Philip meeting her, made her such obeisance,
that his knee touched the ground. And then methinketh it were too
much to suffer such a varlet as this is, to call her jill; and to
wish them to hop headless that shall wish her Grace to enjoy the
possession of the crown, when God shall send it unto her, as in
the right of her inheritance." "Yea! stay there," quoth Bonner,
"when God sendeth it unto her, let her enjoy it. But truly," said
he, "the man that spake the words that you have reported, meant
nothing against the Lady Elizabeth, your mistress; and no more do
we. But he, like an honest and zealous man, feared the alteration
of religion, which every good man ought to fear: and therefore,"
said Bonner, "good man, go your ways home, and report well of us
toward your mistress; and we will send for Farrer and rebuke him
for his rash and undiscreet words, and we trust he will not do the
like again." And thus Sheriff came away, and Farrer had a flap
with a fox-tail.

     Now that ye may be fully informed of the aforesaid Farrer,
whom Dr. Story praised for so good a man, ye shall understand that
the same Farrer, having two daughters being handsome maidens, the
elder of them for a sum of money he himself delivered to Sir Roger
Cholmley, to be at his commandment; the other he sold to a knight
called Sir William Godolphin, to be at his commandment, whom he
made his lackey, and so carried her with him, being apparelled in
man's apparel, to Boulogne; and the said Farrer followed the camp.
He also was a great and a horrible blasphemer of God, and a common
accuser of honest and quiet men; also a common drunkard. And now I
refer the life of these catholics to your judgment, to think of
them as you please. But of this matter enough, and too much.

     Now let us return where we left before, which was at the
death of Queen Mary; after whose decease succeeded her foresaid
sister, Lady Elizabeth, into the right of the crown of England,
who, after so long restrainment, so great dangers escaped, such
blusterous storms overblown, so many injuries digested, and wrongs
sustained, by the mighty protection of our merciful God, to our no
small comfort and commodity, hath been exalted and erected out of
thrall to liberty, out of danger to peace and quietness, from
dread to dignity, from misery to majesty, from mourning to ruling:
briefly, of a prisoner made a princess, and placed in her throne
royal, proclaimed now queen, with as many glad hearts of her
subjects, as ever was any king or queen in this realm before her,
or ever shall be (I dare say) hereafter. Touching whose
flourishing state, her princely reign, and peaceable government,
with divers and sundry other things incident to the same, and
especially touching the great stirs and alterations which have
happened in other foreign nations, and also partly among ourselves
here at home, forasmuch as the tractation hereof requireth another
volume by itself, I shall therefore defer the reader to the next
book or section ensuing; wherein (if the Lord so please to sustain
me with leave and life) I may have to discourse of all and
singular such matters done and achieved in these our latter days
and memory, more at large.

     Now then, after these so great afflictions falling upon this
realm, from the first beginning of Queen Mary's reign, wherein so
many men, women, and children were burnt, many imprisoned and in
prison starved, divers exiled, some spoiled of goods and
possessions, a great number driven from house and home, so many
weeping eyes, so many sobbing hearts, so many children made
fatherless, so many fathers bereft of their wives and children, so
many vexed in conscience, and divers against conscience
constrained to recant; and, in conclusion, never a good man almost
in all the realm but suffered something during all the time of
this bloody persecution: after all this (I say) now we are come at
length (the Lord be praised!) to the seventeenth day of November,
which day, as it brought to the persecuted members of Christ rest
from their careful mourning, so it easeth me somewhat likewise of
my laborious writing, by the death, I mean, of Queen Mary; who,
being long sick before, upon the said seventeenth day of November,
in the year abovesaid, about three or four o'clock in the morning,
yielded life to nature, and her kingdom to Queen Elizabeth her
sister. As touching the manner of whose death, some say that she
died of a tympany, some (by her much sighing before her death)
supposed she died of thought and sorrow. Whereupon her council,
seeing her sighing, and desirous to know the cause, to the end
they might minister the more ready consolation unto her, feared,
as they said, that she took that thought for the king's Majesty
her husband, which was gone from her. To whom she answering again,
"Indeed," said she, "that may be one cause, but that is not the
greatest wound that pierceth my oppressed mind:" but what that
was, she would not express to them. Albeit, afterward, she opened
the matter more plainly to Master Rise and Mistress Clarencius (if
it be true that they told me, which heard it of Master Rise
himself); who then, being most familiar with her, and most bold
about her, told her, that they feared she took thought for King
Philip's departing from her. "Not that only," said she, "but when
I am dead and opened, you shall find Calais lying in my heart."
And here an end of Queen Mary, and of her persecution.

     Of Queen Mary this truly may be affirmed, and left in story
for a perpetual memorial or epitaph for all kings and queens that
shall succeed her, to be noted -- that before her, never was read
in story of any king or queen of England, since the time of King
Lucius, under whom, in time of peace, by hanging, beheading,
burning, and prisoning, so much Christian blood, so many
Englishmen's lives, were spilled within this realm, as under the
said Queen Mary for the space of four years was to be seen, and I
beseech the Lord never may be seen hereafter.



429. THE FAILURE OF QUEN MARY'S PERSECUTION.

A brief declaration, showing the unprosperous success of Queen
Mary in persecuting God's people, and how mightily God wrought
against her in all her affairs.

     Now, forasmuch as Queen Mary, during all the time of her
reign, was such a vehement adversary and persecutor against the
sincere professors of Christ Jesus and his gospel: for the which
there be many which do highly magnify and approve her doings
therein, reputing her religion to be sound and catholic, and her
proceedings to be most acceptable and blessed of Almighty God: to
the intent, therefore, that all men may understand, how the
blessing of the Lord God did not only not proceed with her
proceedings, but, contrariwise rather, how his manifest
displeasure ever wrought against her, in plaguing both her and her
realm, and in subverting all her counsels and attempts, whatsoever
she took in hand, we will bestow a little time therein, to perpend
and survey the whole course of her doings and chievances, and
consider what success she had in the same. Which being well
considered, we shall never find any reign of any prince, in this 
land or any other, which did ever show in it (for the proportion
of time) so many arguments of God's great wrath and displeasure,
as were to be seen in the reign of this Queen Mary; whether we
behold the shortness of her time, or the unfortunate event of all
her purposes, who seemed never to purpose any thing that came
luckily to pass, neither did any thing frame to her purpose,
whatsoever she took in hand, touching her own private affairs.

     Of good kings we read in the Scripture, in showing mercy and
pity, in seeking God's will in his word, and subverting the
monuments of idolatry, how God blessed their ways, increased their
honours, and mightily prospered all their proceedings; as we see
in king David, Solomon, Jehoshaphat, Hezekiah, with such others.
Manasseh made the streets of Jerusalem to swim with the blood of
his subjects; but what came of it the text doth testify.

     Of Queen Elizabeth, who now reigneth among us, this we must
needs say, which we see: that she, in sparing the blood, not only
of God's servants, but also of God's enemies, hath doubled now the
reign of Queen Mary her sister, with such abundance of peace and
prosperity, that it is hard to say, whether the realm of England
felt more of God's wrath in Queen Mary's time, or of God's favour
and mercy in these so blessed and peaceable days of Queen
Elizabeth.

     Gamaliel, speaking his mind in the council of the Pharisees
concerning Christ's religion, gave this reason: that if it were of 
God, it should continue, whosoever said nay; if it were not, it
could not stand. So may it be said of Queen Mary and her Romish
religion; that if it were so perfect and catholic as they pretend,
and the contrary faith of the gospellers were so detestable and
heretical as they make it, how cometh it then, that this so
catholic a queen, such a necessary pillar of his spouse the
church, continued no longer, till she had utterly rooted out of
the land this heretical generation? yea, how chanced it rather,
that Almighty God, to spare these poor heretics, rooted out Queen
Mary so soon from her throne, after she had reigned but only five
years and five months?

     Now furthermore, how God blessed her ways and endeavours in
the mean time, until she thus persecuted the true servants of God,
remaineth to be discussed: where this is first to be noted, that
when she first began to stand for the title of the crown, and yet
had wrought no resistance against Christ and his gospel, but had
promised her faith to the Suffolk men, to maintain the religion
left by King Edward her brother, so long God went with her,
advanced her, and, by the means of the gospellers, brought her to
the possession of the realm. But after that she, breaking her
promise with God and man, began to take part with Stephen
Gardiner, and had given over her supremacy unto the pope, by and
by God's blessing left her, neither did any thing well thrive with
her afterward, during the whole time of her regiment.

     For first, incontinently, the fairest and greatest ship she
had, called Great Harry, was burnt; such a vessel as in all these
parts of Europe was not to be matched.

     Then would she needs bring in King Philip, and by her strange
marriage with him, to make the whole realm of England subject unto
a stranger. And, all that notwithstanding, (that she either did,
or was able to do,) she could not bring to pass to set the crown
of England upon his head. With King Philip also came in the pope
and his popish mass; with whom also her purpose was to restore
again the monks and nuns unto their places: neither lacked there
all kind of attempts to the uttermost of her ability; and yet
therein also God stopped her of her will, that it came not
forward.

     After this, what a dearth happened in her time here in her
land! the like whereof hath not lightly in England been seen,
insomuch that in sundry places her poor subjects were fain to feed
off acorns, for want of corn.

     Furthermore, where other kings are wont to be renowned by
some worthy victory and prowess by them achieved, let us now see
what valiant victory was gotten in this Queen Mary's days. King
Edward the Sixth, her blessed brother, how many rebellions did he
suppress in Devonshire, in Norfolk, in Oxfordshire, and elsewhere!
What a famous victory in his time was gotten in Scotland, by the
singular working (no doubt) of God's blessed hand, rather than by
any expectation of man! King Edward the Third (which was the
eleventh king from the Conquest) by princely puissance purchased
Calais unto England, which had been kept English ever since, till
at length came Queen Mary, the eleventh likewise from the said
King Edward, which lost Calais from England again; so that the
winnings of this queen were very small -- what the losses were let
other men judge.

     Hitherto the affairs of Queen Mary have had no great good
success, as you have heard. But never worse success had any woman,
than had she in her child-birth. For seeing one of these two must
needs be granted, that either she was with child or not with
child: if she were with child and did travail, why was it not
seen? if she were not, how was all the realm deluded! And in the
mean while, where were all the prayers, the solemn processions,
the devout masses of the catholic clergy? why did they not prevail
with God, if their religion were so godly as they pretend. If
their masses be able to fetch Christ from heaven, and to reach
down to purgatory, how chanced then they could not reach to the
queen's chamber, to help her in her travail, if she had been with
child indeed? if not, how then came it to pass that all the
catholic Church of England did so err, and was so deeply deceived?

     Queen Mary, after these manifold plagues and corrections,
which might sufficiently admonish her of God's disfavour provoked
against her, would not yet cease her persecution, but still
continued more and more to revenge her catholic zeal upon the
Lord's faithful people, setting fire to their poor bodies by half
dozens and dozens together. Whereupon, God's wrathful indignation
increasing more and more against her, ceased not to touch her more
near with private misfortunes and calamities. For after that he
had taken from her the fruit of children, (which chiefly and above
all things she desired,) then he bereft her of that, which of all
earthly things should have been her chief stay of honour, and
staff of comfort, that is, withdrew from her the affection and
company even of her own husband, by whose marriage she had
promised before to herself whole heaps of such joy and felicity.
But now the omnipotent Governor of all things so turned the wheel
of her own spinning against her, that her high buildings of such
joys and felicities came all to a castle-come-down; her hopes
being confounded, her purposes disappointed, and she now brought
to desolation; who seemed neither to have the favour of God, nor
the hearts of her subjects, nor yet the love of her husband; who
neither had fruit by him while she had him, neither could now
enjoy him whom she had married, neither yet was at liberty to
marry any other whom she might enjoy. Mark here, Christian reader,
the woeful adversity of this queen, and learn withal what the Lord
can do, when man's wilfulness will needs resist him, and will not
be ruled.

     At last, when all these fair admonitions would take no place
with the queen, nor move her to revoke her bloody laws, nor to
stay the tyranny of her priests, nor yet to spare her own
subjects, but that the poor servants of God were drawn daily by
heaps most pitifully, as sheep to the slaughter, it so pleased the
heavenly majesty of Almighty God, when no other remedy would
serve, by death to cut her off, which in her life so little
regarded the life of others; giving her throne, which she abused
to the destruction of Christ's church and people, to another, who
more temperately and quietly could guide the same, after she had
reigned here the space of five years and five months. The
shortness of which years and reign, scarce we find in any other
story of king or queen since the Conquest or before, (being come
to their own government,) save only in King Richard the Third.

     And thus much here, as in the closing up of this story, I
thought to insinuate, touching the unlucky and rueful reign of
Queen Mary; not for any detraction to her place and state royal,
whereunto she was called of the Lord, but to this only intent and
effect: that forasmuch as she would needs set herself so
confidently to work and strive against the Lord and his
proceedings, all readers and rulers may not only see how the Lord
did work against her therefor, but also by her may be advertised
and learn what a perilous thing it is for men and women in
authority, upon blind zeal and opinion, to stir up persecution in
Christ's church, to the effusion of Christian blood, lest it prove
in the end with them, (as it did here,) that while they think to
persecute heretics, they stumble at the same stone as did the
Jews, in persecuting Christ and his true members to death, to
their own confusion and destruction.



430. THE SEVERE PUNISHMENT OF GOD UPON PERSECUTORS AND BLASPHEMERS

     Leaving now Queen Mary, being dead and gone, I come to them
which, under her, were the chief ministers and doers in this
persecution, the bishops and priests of the clergy, I mean, to
whom Queen Mary gave all the execution of her power, as did Queen
Alexandra to the Pharisees, after the time of the Maccabees; of
whom Josephus thus writeth: "She only retained to herself the name
and title of the kingdom, but all her power she gave to the
Pharisees to possess." Touching which prelates and priests here is
to be noted, in like sort, the wonderful and miraculous providence
of Almighty God, which as he abridged the reign of their queen, so
he suffered them not to escape unvisited; first beginning with
Stephen Gardiner, the arch-persecutor of Christ's church, whom he
took away about the midst of the queen's reign. Of whose poisoned
life, and stinking end, forasmuch as sufficient hath been touched
before, I shall not need here to make any new rehearsal thereof.

     After him, dropped others away also, some before the death of
Queen Mary, and some after; as Morgan, bishop of St. David's; who,
sitting upon the condemnation of the blessed martyr, Bishop
Ferrar, and unjustly usurping his room, not long after was
stricken by God's hand after such a strange sort, that his meat
would not go down, but rise and pick up again, sometimes at his
mouth, sometimes blown out at his nose, most horrible to behold;
and so he continued till his death. Where note moreover, that when
Master Leyson, being then sheriff at Bishop Ferrar's burning, had
fetched away the cattle of the said bishop from his servant's
house, called Matthew Harbottle, into his own custody, the cattle,
coming into the sheriff's ground, divers of them would never eat
meat, but lay bellowing and roaring, and so died.

     This foresaid Bishop Morgan above mentioned, bringeth me also
in remembrance of Justice Morgan, who sat upon the death of the
Lady Jane, and not long after the same fell mad, and was bereft of
his wits; and so died, having ever in his mouth, "Lady Jane, Lady
Jane."

     Before the death of Queen Mary, died Dr. Dunning, the bloody
and wretched chancellor of Norwich, who, after he had most 
rigorously condemned and murdered so many simple and faithful
saints of the Lord, continued not long himself, but, in the midst
of his rage in Queen Mary's days, died in Lincolnshire, being
suddenly taken, as some say, sitting in his chair.
Illustration: The Death of Berry

     The like sudden death fell also upon Berry, commissary in
Norfolk, who, (as is before showed in the story of Thomas Hudson,)
four days after Queen Mary's death, when he had made a great
feast, and had one of his concubines there, coming home from the
church after evensong, where he had ministered baptism the same
time, between the churchyard and his house suddenly fell down to
the ground with a heavy groan, and never stirred after, neither
showed any one token of repentance.

     What a stroke of God's hand was brought upon the cruel
persecutor of the holy and harmless saints of the Lord, Bishop
Thornton, suffragan of Dover, who, after he had exercised his
cruel tyranny upon so many godly men at Canterbury, at length
coming upon a the chapter-house at Canterbury to Bourne and there,
upon Sunday following, looking upon his men playing at the bowls,
fell suddenly in a palsy, and so had to bed, was willed to
remember God: "Yea, so I do," said he, "and my Lord Cardinal too,"
&c.

     After him succeeded another bishop or suffragan ordained by
the foresaid cardinal. It is reported that he had been suffragan
before to Bonner, who, not long after being made bishop or
suffragan of Dover, brake his neck, falling down a pair of stairs
in the cardinal's chamber at Greenwich, as he had received the
cardinal's blessing.

     Among other plentiful and sundry examples of the Lord's
judgment and severity practised upon the cruel persecutors of his
people, that is not the least that followeth, concerning the story
of one William Fenning, the effect and circumstance of which
matter is this:--

     John Cooper, of the age of forty-four years, dwelling at
Wattisham in the county of Suffolk, being by science a carpenter,
a man of very honest report and a good housekeeper, a harbourer of
strangers that travelled for conscience, and one that favoured
religion and those that were religious, was of honest conversation
and life, hating all popish and papistical trash.

     This man being at home in his house, there came unto him one
William Fenning, a serving-man, dwelling in the said town of
Wattisham; and understanding that the said Cooper had a couple of
fair bullocks, did desire to buy them of him; which Cooper told
him that he was loth to sell them, for that he had brought them up
for his own use, and if he should sell them, he then must be
compelled to buy others; and that he would not do.

     When Fenning saw he could not get them, (for he had often
essayed the matter,) he said, he would sit as much in his light;
and so departed, and went and accused him of high treason. The
words Cooper was charged with were these: How he should pray, if
God would not take away Queen Mary, that then the devil would take
her away. Of these words did this Fenning charge him before Sir
Henry Doile, knight, (unto whom he was carried by Master Timperley
of Hintlesham in Suffolk, and one Grimwood of Lawshall,
constable,) which words Cooper flatly denied; and said he never
spake them. But that could not help.

     Notwithstanding, he was arraigned there-for at Bury before
Sir Clement Higham, at a Lent assize; and there this Fenning
brought two naughty men that witnessed the speaking of the
foresaid words, whose names were Richard White of Wattisham, and
Grimwood of Hitcham, in the said county of Suffolk; whose
testimonies were received as truth, although this good man John
Cooper had said what he could, to declare himself innocent
therein, but to no purpose, God knoweth. For his life was
determined, as in the end appeared by Sir Clement Higham's words,
who said he should not escape, for an example to all heretics; as
indeed he throughly performed. For immediately he was judged to be
hanged, drawn, and quartered, which was executed upon him very
shortly after, to the great grief of many a good heart. Here good
Cooper is bereft of his life, and leaves behind him alive his wife
and nine children, with goods and cattle, to the value of three
hundred marks, the which substance was all taken away by the said
Sir Henry Doile, sheriff, but his wife and poor children left to
the wide world in their clothes, and suffered not to enjoy one
penny of that they had sore laboured for, unless they made friends
to buy it with money of the said sheriff, so cruel and greedy were
he and his officers, upon such things as were there left.

     Well, now this innocent man is dead, his goods spoiled, his
wife and children left desolate and comfortless, and all things
hushed, and nothing feared of any part: yet the Lord, who surely
doth revenge the guiltless blood, would not still so suffer it,
but began at the length to punish it himself. For in the harvest
after, the said Grimwood of Hitcham, (one of the witnesses before
specified,) as he was in his labour stacking up a goff of corn,
having his health, and fearing no peril, suddenly his bowels fell
out of his body, and immediately most miserably he died. Such was
the terrible judgment of God, to show his displeasure against his
bloody act, and to warn the rest, by these his judgments, to
repentance. The Lord grant us to honour the same, for his mercy's
sake. Amen.

     This foresaid Fenning, who was the procurer of this tyranny
against him, is yet alive, and is now a minister; which if he be,
I pray God he may so repent that fact, that he may declare himself
hereafter snch a one as may well answer to his vocation
accordingly.

     But since we have heard that he is no changeling, but
continueth still in his wickedness, and therefore presented before
the worshipful Master Humerston, esquire, and justice of peace and
quorum, for that he had talk with some of his friends, (as he
thought,) how many honest women (to their great infamy) were in
the parish of Wenhaston, wherein he is now vicar, resident:
wherefore he was commanded the next Sunday ensuing, to ask all the
parish forgiveness upon his knees openly in service-time, which he
did in Wenhaston church before-said; and moreover the abovesaid
Fenning is reported to be more like a shifter than a minister.

     To these examples also may be added the terrible judgment of
God upon the parson at Crundale in Kent, who, upon Shrove Sunday,
having received the pope's pardon from Cardinal Pole, came to his
parish, and exhorted the people to receive the same, as he had
done himself; saying that he stood now as clear in conscience as
when he was first born, and cared not now if he should die the
same hour, in the clearness of his conscience: whereupon being
suddenly stricken by the hand of God, and leaning a little on the
one side, immediately shrank down in the pulpit, and so was found
dead, speaking not one word. Read more before.

     Not long before the death of Queen Mary, died Dr. Capon,
bishop of Salisbury. About the which time also followed the
unprepared death of Dr. Jeffrey, chancellor of Salisbury, who in
the midst of his buildings, suddenly being taken by the mighty
hand of God, yielded his life, which had so little pity of other
men's lives before. Concerning whose cruelty partly mention is
made before.

     As touching moreover the foresaid chancellor, here is to be 
noted, that he departing upon a Saturday, the next day before the
same he had appointed to call before him ninety persons, and not
so few, to examine them by inquisition, had not the goodness of
the Lord, and his tender providence, thus prevented him with
death, providing for his poor servants in time.

     And now, to come from priests to laymen, we have to find in
them also no less terrible demonstration of God's heavy judgment
upon such as have been vexers and persecutors of his people.

     Before, in the story of Master Bradford, mention was made of
Master Woodroofe, who, being then sheriff, used much to rejoice at
the death of the poor saints of Christ; and so hard he was in his
office, that when Master Rogers was in the cart going toward
Smithfield, and in the way his children were brought unto him, the
people making a lane for them to come; Master Woodroofe bade the
carman's head should be broken, for staying his cart. But what
happened? He was not come out of his office the space of a week,
but he was stricken by the sudden hand of God, the one half of his
body; in such sort, that he lay benumbed and bedridden, not able
to move himself but as he was lifted of others; and so continued
in that infirmity the space of seven or eight years, till his
dying day.

     Likewise touching Ralph Lardin, the betrayer of George
Eagles, it is thought of some, that the said Ralph afterward was
attached himself, arraigned, and hanged. Who, being at the bar,
had these words before the judges there, and a great multitude of
people: "This is most justly fallen upon me," saith he, "for that
I have betrayed the innocent blood of a good and just man, George
Eagles, who was here condemned in the time of Queen Mary's reign,
through my procurement, who sold his blood for a little money."

     Not much unlike stroke of these severally was showed upon
William Swallow of Chelmsford, and his wife; also upon Richard
Potto, and Justice Brown, cruel persecutors of the said George
Eagles, concerning whose story read before.

     Among other persecutors also came to our hands the cruelty of
one Master Swingfield, an alderman's deputy about Thames Street,
who, hearing one Angel's wife, a midwife that kept herself from
their popish church, to be at the labour of one Mistress Walter at
Crooked Lane-end, took three others with him, and beset the house
about, and took her, and carried her to Bonner's officers, big
with child, eight and twenty weeks gone, who laid her in Lollards'
Tower; where, the same day she came in, through fear, and a fall
at her taking, she was delivered of a man-child, and could have no
women with her in that needful time. Lying there five weeks, she
was delivered under sureties by friendship, and Dr. Story, hearing
thereof, charged her with felony, and so sent her to Newgate. The
cause was, for that she had a woman at her house in her labour
that died, and the child also; and so he charged her with their
death. But when Sir Roger Cholmley heard her tell her tale, he
delivered her; and not much more than ten weeks after, if it were
so long, died the said Master Swingfield and the other three that
came to take her.

     Because some there be, and not a few, which have such a great
devotion in setting up the popish mass, I shall desire them to
mark well this story following. There was a certain bailiff, of
Crowland in Lincolnshire, named Burton, who, pretending an earnest
friendship to the gospel in King Edward's days, in outward show at
least, (although inwardly he was a papist or atheist, and well
known to be a man of a wicked and adulterous life,) set forth the
king's proceedings lustily, till the time that King Edward was
dead and Queen Mary placed quietly in her estate. Then, perceiving
by the first proclamation concerning religion, how the world was
like to turn, the bailiff turned his religion likewise; and so he
moved the parish to show themselves the queen's friends, and to
set up the mass speedily. Nevertheless, the most substantial of
the parish, marvelling much at the bailiff's inconstant lightness,
considering also his abominable life, and having no great devotion
unto his request, knowing moreover that their duty and friendship
to the queen stood not in setting up the mass, spared to provide
for it, as long as they might: but the bailiff called on them
still in the queen's name.

     At last, when he saw his words were not regarded, and
purposing to win his spurs by playing the man in the mass's behalf
and the queen's, he got him to church upon a Sunday morning; and
when the curate was beginning the English service, according to
the statute set forth by King Edward the Sixth, the bailiff cometh
in a great rage to the curate, and saith, "Sirrah! will you not
say mass? Buckle yourself to mass, you knave, or, by God's blood,
I shall sheath my dagger in your shoulder." The poor curate, for
fear, settled himself to the mass.

     Not long after this, the bailiff rode from home upon certain
business, accompanied with one of his neighbours; and as they came
riding together upon the fen-bank homeward again, a crow, sitting
in a willow-tree, took her flight over his head, singing after her
wonted note, "Knave, knave! "and withal let fall upon his face, so
that her excrements ran from the top of his nose down to his
beard.

     The poisoned scent and savour whereof so noyed his stomach,
that he never ceased vomiting until he came home, wherewith his
heart was so sore and his body so distempered, that for extreme
sickness he got him to bed; and so lying, he was not able for the
stink in his stomach and painful vomiting, to receive any relief
of meat or drink, but cried out still, sorrowfully complaining of
that stink, and with no small oaths cursed the crow that poisoned
him. To make short, he continued but a few days, but with extreme
pain of vomiting and crying, he desperately died, without any
token of repentance of his former life. This was reported and
testified, for a certainty, by divers of his neighbours, both
honest and credible persons.

     Of James Abbes, martyr, ye heard before. In the time of whose
martyrdom, what befell upon a wicked railer against him, now ye
shall further understand; whereby all such railing persecutors may
learn to fear God's hand, and to take heed how or what they speak
against his servants. As this James Abbes was led by the sheriff
toward his execution, divers poor people stood in the way, and
asked their alms. He then, having no money to give them, and
desirous yet to distribute something amongst them, did pull off
all his apparel saving his shirt, and gave the same unto them, to
some one thing, to some another; in the giving whereof he exhorted
them to be strong in the Lord, and, as faithful followers of
Christ, to stand stedfast unto the truth of the gospel, which he
(through God's help) would then in their sight seal and confirm
with his blood. While he was thus charitably occupied, and
zealously instructing the people, a servant of the sheriff's going
by, and hearing him, cried out aloud unto them, and blasphemously
said, "Believe him not, good people: he is a heretic and a madman,
out of his wit; believe him not, for it is heresy that he saith."
And as the other continned in his godly admonitions, so did this
wicked wretch still blow forth his blasphemous exclamations, until
they came unto the stake where he should suffer; unto the which
this constant martyr was tied, and in the end cruelly burnt, as in
his story more fully is already declared.

     But immediately after the fire was put unto him, (such was
the fearful stroke of God's justice upon this blasphemous railer,)
that he was there presently, in the sight of all the people,
stricken with a frenzy, wherewith he had before most railingly
charged that good martyr of God, who, in this furious rage and
madness, casting off his shoes, with all the rest of his clothes,
cried out unto the people, and said, "Thus did James Abbes, the
true servant of God, who is saved; but I am damned." And thus ran
he round about the town of Bury, still crying out, that James
Abbes was a good man, and saved; but he was damned.

     The sheriff then, being amazed, caused him to be taken and
tied in a dark house, and by force compelled him again to put on
his clothes, thinking thereby within a while to bring him to some
quietness. But he, (all that notwithstanding,) as soon as they
were gone, continued his former raging; and casting off his
clothes, cried as he did before, "James Abbes is the servant of
God, and is saved; but I am damned."

     At length he was tied in a cart, and brought home unto his
master's house, and within half a year or thereabouts, he being at
the point of death, the priest of the parish was sent for; who,
coming unto him, brought with him the crucifix, and their
houseling host of the altar: which gear when the poor wretch saw,
he cried out of the priest, and defied all that baggage, saying,
that the priest, with such others as he was, was the cause of his
damnation; and that James Abbes was a good man and saved. And so,
shortly after, he died.

     Clarke, an open enemy to the gospel and all godly preachers,
in King Edward's days, hanged himself in the Tower of London.

     The great and notable papist, called Trolling Smith, of late
fell down suddenly in the street, and died.

     Dale the promoter was eaten into his body with lice, and so
died; as it is well known of many, and confessed also by his
fellow John Avales, before credible witness.

     Coxe, an earnest protestant in King Edward's days, and in
Queen Mary's time a papist and a promoter, going well and in
health to bed, (as it seemed,) was dead before the morning. This
was testified by divers of the neighbours.

     Alexander, the keeper of Newgate, a cruel enemy to those that
lay there for religion, died very.miserably, being so swollen that
he was more like a monster than a man, and so rotten within, that
no man could abide the smell of him. This cruel wretch, to hasten
the poor lambs to the slaughter, would go to Bonner, Story,
Cholmley, and others, crying out, "Rid my prison; rid my prison. I
am too much pestered with these heretics."

     The son of the said Alexander, called James, having left unto
him by his father great substance, within three years wasted all
to nought: and when some marvelled how he spent those goods so
fast, "O!" said he, "evil gotten, evil spent." And shortly after,
as he went in Newgate-market, he fell down suddenly, and there
wretchedly died.

     John Peter, son-in-law to this Alexander, and a horrible
blasphemer of God, and no less cruel to the said prisoners, rotted
away, and so most miserably died; who commonly when he would
affirm any thing, were it true or false, used to say, "If it be
not true, I pray God I rot ere I die."-- Witness the printer
hereof, with divers others.

     With these I might infer the sudden death of Justice Lelond,
persecutor of Jeffrey Hurst, mentioned before.

     Also the death of Robert Baulding, stricken with lightning at
the taking of William Seaman, whereupon he pined away and died:
the story of the which William Seaman see before.

     Likewise the wretched end of Beard the promoter.

     Moreover the consuming away of Robert Blomfield, persecutor
of William Brown, specified before.

     Further, to return a little backward to King Henry's time,
here might be induced also the example of John Rockwood, who, in
his horrible end, cried, "All too late," with the same words which
he had used before, in persecuting God's poor people of Calais.

     Also the judgment of God upon Lady Honor, a persecutor, and
of George Bradway, a false accuser, both bereft of their wits.

     And what a notable spectacle of God's revenging judgment have
we to consider in Sir Ralph Ellerker, who, as he was desirous to
see the heart taken out of Adam Damlip, whom they most wrongfully
put to death; so, shortly after the said Sir Ralph Ellerker being
slain of the Frenchmen, they all to mangling him, after they had
cut off his privy members, would not so leave him, before they
might see his heart cut out of his body.

     Dr. Foxford, chancellor to Bishop Stokesley, a cruel
persecutor, died suddenly.
Illustration: Pavier Hnaging Himself

     Pavier or Pavy, town-clerk of London, and a bitter enemy to
the gospel, hanged himself. Stephen Gardiner, hearing of the
pitiful end of Judge Hales, after he had drowned himself, taking
occasion thereby, called the following and profession of the
gospel, a doctrine of desperation. But as Judge Hales never fell
into that inconvenience before he had consented to papistry, so
whoso well considereth the end of Dr. Pendleton, (which at his
death full sore repented that ever he had yielded to the doctrine
of the papists as he did,) and likewise the miserable end of the
most part of the papists besides, and especially of Stephen
Gardiner himself, (who after so long professing the doctrine of
papistry, when there came a bishop to him in his death-bed, and
put him in remembrance of Peter denying his Master; he answering
again, said that he had denied with Peter, but never repented with
Peter -- and so both stinkingly and unrepentantly died,) will say
as Stephen Gardiner also himself gave an evident example of the
same to all men, to understand that popery rather is a doctrine of
desperation, procuring the vengeance of Almighty God to them that
wilfully do cleave unto it.

     John Fisher, bishop of Rochester, and Sir Thomas More, in
King Henry's time, after they had brought John Frith, Bayfield and
Bainham, and divers others to their death, what great reward won
they thereby with Almighty God? Did not the sword of God's
vengeance light upon their own necks shortly after, and they
themselves made a public spectacle at the Tower Hill of bloody
death, which before had no compassion of the lives of others? Thus
ye see the saying of the Lord to be true, "He that smiteth with
the sword, shall perish with the sword."

     So was Heliodorus, in the old time of the Jews, plagued by
God's hand in the temple of Jerusalem.

     So did Antiochus, Herod, Julian, Valerian the emperor,
Decius, Maxentius, with infinite others, after they had exercised
their cruelty upon God's people, feel the like striking hand of
God themselves also, in revenging the blood of his servants.

     And thus much concerning those persecutors, as well of the
clergy-sort as of the laity, which were stricken, and died before
the death of Queen Mary. With whom also are to be numbered in the
race of persecuting bishops, which died before Queen Mary, these
bishops following.

Cotes, bishop of Chester.
Parfew, bishop of Hereford.
Glyn, bishop of Bangor.
Brookes, bishop of Gloucester.
King, bishop of Tame.
Petow, elect of Salisbury.
Day, bishop of Chichester.
Holyman, bishop of Brisfol.

     Now, after the queen, immediately followed, or rather waited
upon her, the death of Cardinal Pole, who the next day departed:
of what disease, although it be uncertain to many, yet by some it
is suspected, that he took some I1talian physic, which did him no
good. Then followed these bishops in order:

John Christopherson, bishop of Chichester.
Hopton, bishop of Norwich.
Morgan, bishop of St. David's.
John White, bishop of Winchester.
Ralph Bayne, bishop of Lichfield and Coventry.
Owen Oglethorpe, bishop of Carlisle.
Cuthbert Tonstall, bishop of Durham.
Thomas Reynolds, elect of Hereford, after his deprivation, died in
prison.

     Besides these bishops above named, first died at the same
time,

Dr. Weston, dean of Westminster, afterwards dean of Windsor; chief
disputer against Cranmer, Ridley, and Latimer.
Master Slethurst, master of Trinity college in Oxford, who died in
the Tower.
Seth Holland, dean of Worcester, and warden of All Souls' college,
in Oxford.
William Copinger, monk of Westminster, who bare the great seal
before Stephen Gardiner, after the death of the said Gardiner,
made himself monk in the house of Westminster; and shortly after
fell mad, and died in the Tower.
Dr. Steward, dean of Winchester.

     To behold the working of God's judgments, it is wondrous. In
the first year of Queen Mary, when the clergy were assembled in
the convocation-house, and also afterward, when the disputation
was in Oxford against Drs. Cranmer and Ridley, and Master Latimer,
he that had seen then Dr. Weston the prolocutor in his ruff, how
highly he took upon him in the schools, and how stoutly he stood
in the pope's quarrel against simple and naked truth, full little
would have thought, and less did he think himself, (I dare say,)
that his glory and lofty looks should have been brought down so
soon, especially by them of his own religion, whose part he so
doughtily defended.

     But such is the reward and end commonly of them, who
presumptuously oppose themselves to strive against the Lord, as by
the example of this doctorly prolocutor right well may appear. For
not long after, the disputation above mentioned against Bishop
Cranmer and his fellows, God so wrought against the said Dr.
Weston, that he fell in great displeasure with Cardinal Pole and
other bishops, because he was unwilling to give up his deanery,
and house of Westminster, unto the monks and religious men, whom
indeed he favoured not, although in other things he maintained the
Church of Rome: who notwithstanding, at last, through importunate
suit, gave up Westminster, and was dean of Windsor; where, not
long after, he was apprehended in adultery, and for the same was
by the cardinal put from all his spiritual livings. Wherefore he
appealed to Rome, and purposed to have fled out of the realm, but
was taken by the way, and committed to the Tower of London; there
remained until Queen Elizabeth was proclaimed queen, at which time
he, being delivered, fell sick and died. The common talk was, that
if he had not so suddenly ended his life, he would have opened and
revealed the purpose of the chief of the clergy, (meaning the
cardinal,) which was to have taken up King Henry's body at
Windsor, and to have burned it. And thus much of Dr. Weston,

     The residue that remained of the persecuting clergy, and
escaped the stroke of death, were deprived, and committed to
prisons; the catalogue of whose names here followeth.
Nicholas Heath, archbishop of York, and lord chancellor.
Thomas Thirlby, bishop of Ely.
Thomas Watson, bishop of Lincoln.
Gilbert Bourne, bishop of Bath and Wells.
Richard Pate, bishop of Worcester.
Turberville, bishop of Exeter.
John Fecknam, abbot of Westminster.
John Boxall, dean of Windsor and Peterborough.

     Of David Pole, bishop of Peterborough, I doubt whether he was
in the Tower, or in some other prison.

Persecuting bishops who ran away.

Goldwell, bishop of St. Asaph.
Maurice, elect of Bangor.
Edmund Bonner, bishop of London, in the Marshalsea.
Thomas Wood, bishop elect, in the Marshalsea.
Cuthbert Scott, bishop of Chester, was in the Fleet; from whence
he escaped to Louvain, and there died.

Persecutors committed to the Fleet.
Henry Cole, dean of Paul's.
John Harpsfield, archdeacon of London, and dean of Norwich.
Nicholas Harpsfield, archdeacon of Canterbury.
Anthony Draycot, archdeacon of Huntingdon.
William Chedsey, archdeacon of Middlesex.

     Concerning which Dr. Chedsey here is to be noted, that in the
beginning of King Edward's reign, he recanted, and subscribed to
the thirty-four articles, wherein he then fully consented and
agreed, with his own hand-writing, to the whole form of doctrine
approved and allowed then in the church, as well concerning
justification by faith only, as also the doctrine of the two
sacraments then received, denying as well the pope's supremacy,
transubstantiation, purgatory, invocation of saints, elevation and
adoration of the sacrament, the sacrifice and veneration of the
mass, as also all other like excrements of popish superstition,
according to the king's book then set forth.

     Wherefore the more marvel it is, that he, being counted such
a famous and learned clerk, would show himself so fickle and
unstable in his assertions, so double in his doings, to alter his
religion according to time, and to maintain for truth, not what he
thought best, but what he might most safely defend. So long as the
state of the lord protector and of his brother stood upright, what
was then the conformity of this Dr. Chedsey, his own articles in
Latin, written and subscribed with his own hand, do declare, which
I have to show, if he will deny them. But after the decay of the
king's uncles, the fortune of them turned not so fast, but his
religion turned withal, and eftsoons he took upon him to dispute
against Peter Martyr, in upholding transubstantiation, at Oxford,
which, a little before, with his own hand-writing he had
overthrown.

     After this ensued the time of Queen Mary, wherein Dr.
Chedsey, to show his double diligence, was so eager in his
commission to sit in judgment, and to bring poor men to their
death, that in the last year of Queen Mary, when the lord
chancellor, Sir Thomas Cornwallis, Lord Clinton, and divers other
of the council had sent for him, by a special letter, to repair
unto London out of Essex, he, writing again to the bishop of
London, sought means not to come at the council's bidding, but to
continue still in his persecuting progress. The copy of whose
letter I have also in my hands (if need were) to bring fortWilliam

     Mention was made not long before, of one William Maldon, who,
in King Henry's time, suffered stripes and scourgings for
confessing the verity of God's true religion. It happened in the
first year of Queen Elizabeth, that the said William Maldon was
bound servant with one named Master Hugh Aparry, then a wheat-
taker for the queen, dwelling at Greenwich; who being newly come
unto him, and having never a book there to look upon, being
desirous to occupy himself virtuously, looked about the house, and
found a Primer in English, whereon he read in a winter's evening.
While he was reading, there sat one John Apowel, that had been a
serving-man, about thirty years of age, born toward Wales, whom
the said Master Hugh gave meat and drink unto, till such time as
he could get a service. And as the foresaid William Maldon read on
the book, the said John Apowel mocked him after every word, with
contrary gauds and flouting words irreverently, insomuch that he
could no longer abide him for grief of heart, but turned unfo him
and said, "John, take heed what thou dost; thou dost not mock me,
but thou mockest God: for in mocking of his word, thou mockest
him; and this is the word of God, though I be simple that read it;
and therefore beware what thou dost."

     Then Maldon fell to reading again, and still he proceeded on
in his mocking; and when Maldon had read certain English prayers,
in the end he read, "Lord have mercy upon us, Christ have mercy
upon us," &c.

     And as Maldon was reciting these words, the other with a
start suddenly said, "Lord have mercy upon me."

     With that Maldon answered and said, "What ailest thou, John?"

     He said, "I was afraid." "Whereof wast thou afraid?" said
Maldon. "Nothing now," said the other; and so he would not tell
him.

     After this, when Maldon and he went to bed, Maldon asked him,
whereof he was afraid? He said, "When you read, 'Lord have mercy
upon us, Christ have mercy upon us,' methought the hair of my head
stood upright, with a great fear which came upon me."

     Then said Maldon, "John, thou mayest see, the evil spirit
could not abide that Christ should have mercy upon us. Well,
John," said Maldon, "repent and amend thy life, for God will not
be mocked. If we mock and jest at his word, he will punish us.
Also you use ribaldry words, and swearing very much: therefore for
God's sake, John, amend thy life." "So I will," said he, "by the
grace of God; I pray God I may." "Amen," said the other, with
other words; and so went to bed.

     On the morrow, about eight of the clock in the morning, the 
foresaid John came running down out of his chamber, in his shirt,
into the hall, and wrestled with his mistress, as if he would have
thrown her down. Whereat she shrieked out, and her servants helped
her, and took him by strength and carried him up into his bed, and
bound him down to his bed; for they perceived plainly that he was
out of his right mind.

     After that, as he lay, almost day and night his tongue never
ceased, but he cried out of the devil of hell, and his words were
ever still, "O the devil of hell; now the devil of hell; I would
see the devil of hell. Thou shalt see the devil of hell; there he
was, there he goeth; "with other words, but most of the devil of
hell.

     Thus he lay without amendment about six days, that his master
and all his household were weary of that trouble and noise. Then
his master agreed with the keepers of Bedlam, and gave a piece of
money, and sent him thither. 1t seemeth that he was possessed with
an evil spirit, from the which God defend us all.

     This is a terrible example to you that be mockers of the word
of God: therefore repent and amend, lest the vengeance of God fall
upon you in like manner. -- Witness hereof William Maldon, of
Newington.

     The same William Maldon chanced afterward to dwell at a town
six miles from London, called Walthamstow, where his wife taught
young children to read, which was about the year of onr Lord 1563,
and the fourth year of Queen Elizabeth's reign. Unto this school,
amongst other children, came one Benfield's daughter, named
Dennis, about the age of twelve years.

     As these children sat talking together, they happened among
other talk (as the nature of children is to be busy with many
things) to fall into communication of God, and to reason among
themselves, after their childish discretion, what he should be.
Whereunto some answered one thing, some another. Among whom, when
one of the children had said, that he was a good old Father; the
foresaid Dennis Benfield, casting out impious words of horrible
blasphemy, "What! he," said she, "is an old doting fool."

     What wretched and blasphemous words were these, ye hear. Now
mark what followed. When William Maldon heard of these abominable
words of the girl, he willed his wife to correct her for the same;
which was appointed the next day to be done. But when the next
morrow came, her mother would needs send her to the market to
London, the wench greatly entreating her mother that she might not
go, being marvellously unwilling thereunto. Howbeit, through her
mother's compulsion, she was forced to go, and went. And what
happened? Her business being done at London, as she was returning
again homeward, and being a little past Hackney, suddenly the
young girl was so stricken, that all the one side of her was
black, and she speechless. Whereupon immediately she was carried
back to Hackney, and there the same night was buried. -- The
witness of the same story was William Maldon and his wife; also
Benfield her father, and her mother, which yet be all alive.

     A terrible example, no doubt, both to old and young, what it
is for children to blaspheme the Lord their God, and what it is
for parents to suffer their young ones to grow up in such
blasphemous blindness, and not to nurture them betimes in the
rudiments of the Christian catechism, to know first their
creation, and then their redemption in Christ our Saviour, to fear
the name of God, and to reverence his majesty. For else what do
they deserve but to be taken away by death, which contemptuously
despise him, of whom they take the benefit of life?

     And therefore let all young maids, boys, and young men, take
example by this wretched silly wench, not only not to blaspheme
the sacred majesty of the omnipotent God their Creator, but also
not once to take his name in vain, according as they are taught in
his commandments.

     Secondly, let all fathers, godfathers, and godmothers, take
this for a warning, to see to the instruction and catechizing of
their children, for whom they have bound themselves in promise
both to God and to his church. Which if the father and godfather,
the mother and godmothers had done to this young girl, verily it
may be thought this destruction had not fallen upon her.

     Thirdly, let all blind atheists, epicures, mammonists, belly-
gods of this world, and sons of Belial, hypocrites, infidels, and
mockers of religion, which say in their hearts, There is no God,
learn also hereby, not only what God is, and what he is able to
do, but also in this miserable creature here punished in this
world, behold what shall likewise fall on them in the world to
come, unless they will be warned betimes, by such examples as the
Lord doth give them.

     Fourthly and lastly, here may also be a spectacle for all
them which be blasphemers and abominable swearers, or rather
tearers of God, abusing his glorious name in such contemptuous and
despiteful sort as they use to do; whom if neither the word and
commandment of God, nor the calling of the preachers, nor remorse
of conscience, nor rule of reason, nor their withering age, nor
hoary hairs will admonish; yet let these terrible examples of
God's strict judgment somewhat move them to take heed to
themselves. For if this young maiden, who was not fully twelve
years old, for her irreverent speaking of God, (and that but at
one time,) did not escape the stroke of God's terrible hand, what
then have they to look for, which, being men grown in years and
stricken in age, being so often warned and preached unto, yet
cease not continually with their blasphemous oaths, not only to
abuse his name, but also most contumeliously and despitefully to
tear him (as it were) and all his parts in pieces?

     About the year of our Lord 1565, at Brightwell, in the county
of Berks, upon certain communication as touching the right
reverend martyrs in Christ, Bishop Cranmer, Bishop Ridley, and
Master Hugh Latimer, there came into a house in Abingdon, one
whose name is Levar, being a ploughman, dwelling in Brightwell
aforesaid; and said, that he saw that ill-favoured knave Latimer
when he was burnt; and also in despite said, that he had teeth
like a horse. At which time and hour, as near as could be
gathered, the son of the said Levar most wickedly hanged himself,
at Shipton in the county aforesaid, within a mile of Abingdon.

     Did not Thomas Arundel, archbishop of Canterbury, give
sentence against the Lord Cobham, and died himself before him,
being so stricken in his tongue, that neither he could swallow nor
speak for a certain space before his death?

     Friar Campbel, the accuser of Patrick Hamilton in Scotland,
what a terrible end he had, read before.

     Harvey, a commissary, that condemned a poor man in Calais,
was shortly after hanged, drawn, and quartered.

     William Swallow, the cruel tormentor of George Eagles, was
shortly after so plagued of God, that all the hair of his head and
nails of his fingers and toes went off, his eyes well near closed
up, that he could scant see. His wife also was stricken with the
falling sickness, with the which malady she was never infected
before.

     Likewise Richard Potto, another troubler of the said George
Eagles, upon a certain anger or chafe with his servants, was so
suddenly taken with sickness, that falling upon his bed like a
beast, there he died and never spake word.

     Richard Denton, a shrinker from the gospel, while he refused
to suffer the fire in the Lord's quarrel, was afterward burnt in
his own house with two more.

     The wife of John Fetty, being the cause of the taking of her
husband, how she was, immediately upon the same, by God's hand
stricken with madness, and was distract out of her wits, read
before.

     Thomas Mouse and George Revet, two persecutors, were stricken
miserably with the hand of God, and so died.

     Also Robert Edgore, for that he had executed the office of a
parish clerk against his conscience, through anguish and grief of
conscience for the same, was so bereft of his wits, that he was
kept in chains and bonds many years after.

     As touching John Plankney, fellow of New College in Oxford,
civilian, and one Havington, both fellows of the same house
aforesaid, and both stubborn papists, the matter is not much
worthy the memory; yet the example is not unworthy to be noted, to
see what little comfort and grace commonly followeth the 
comfortless doctrine and profession of papistry, as in these two
young men, amongst many other, may well appear. Of whom the one,
which was Plankney, scholar sometime to Marshal, (who wrote the
Book of the Cross,) is commonly reported and known to them of that
university, to have drowned himself in the river about Rewley, at
Oxford, anno 1556; the other in a well about Rome, or as some do
say at. Padua; and so being both drowned, were both taken up with
crucifixes (as it is said of some) hanging about their necks; the
more pity that such young students did so much addict their wits,
rather to take the way of papistry, than to walk in the
comfortable light of the gospel, now so brightly spreading his
beams in all the world; which if they had done, I think not
contrary, but it had proved much better with them.

     Albeit (I trust) the gospel of Christ, being now received in
the queen's court amongst the courtiers and servants of her guard,
hath framed their lives and manners so to live in the due fear of
God, and temperance of life, with all sobriety, and merciful
compassion toward their own Christians, that they need not greatly
any other instructions to be given them in this story: yet
forasmuch as examples many times do work more effectually in the
minds and memories of men; and also partly considering with
myself, how these, above all other sorts of men in the whole
realm, in time past ever had most need of such wholesome lessons
and admonitions, to leave their inordinate riot of quaffing and
drinking, and their heathenish profanity of life; I thought here
to set before their eyes a terrible example, not of a strange and
foreign person, but of one of their own coat, a yeoman of the
guard, not feigned by me, but brought to me by God's providence,
for a warning to all courtiers; and done of very truth no longer
ago than in the year of our Lord 1568. And as the story is true,
so is the name of the party not unknown, being called Christopher
Landesdale, dwelling in Hackney, in Middlesex; the order of whose
life, and manner of his death, being worthy to be noted, is this,
as in story hereunder followeth.

     This foresaid Landesdale being married to an ancient woman
yet living, having by her both goods and lands, notwithstanding
lived long in filthy whoredom with a younger woman, by whom he had
two children, a son and a daughter, and kept them in his house
unto the day of his death. Also, when he should have been in,
serving of God on the sabbath day, he used to walk or ride about
his fields, and seldom he or any of his house came to the church
after the English service was again received. Besides this, he was
a great swearer; and a great drunkard, and had great delight also
in making other men drunken; and would have them whom he had made
drunkards, to call him father, and he would call them his sons;
and of these sons, by report, he had above forty. And if he had
seen one that would drink freely, he would mark him, and spend his
money with him liberally in ale or wine, but most in wine, to make
him the sooner drunken. These blessed sons of his should have
great cheer oftentimes, both at his own house and at taverns: and,
not long before his death, he was so beastly drunken in a tavern,
over against his door, that he fell down in the tavern yard, and
could not rise alone, but lay grovelling, till he was holpen up,
and so carried home.

     This father of drunkards, as he was a great feaster of the
rich and wealthy of Hackney, and others; so his poor neighbours
and poor tenants fared little better for him: except it were with
some broken meat which after his feasts his wife would carry and
send unto them, or some alms given at his door.

     Besides all this, he did much injury to his poor neighbours,
in oppressing the commons near about him, which was a special
relief unto them; so that his cattle did eat up all without pity
or mercy.

     There chanced after this, about two years before he died, a
poor man, being sick of the bloody flux, for very weakness to lie
down in a ditch of the said Landesdale's, not a stone's cast from
his house, where he had a little straw brought him:
notwithstanding the said Landesdale had back houses and barns
enough, to have laid him in, but would not show him so much pity.
And thus poor Lazarus there lay night and day, about six days ere
he died. Certain good neighbours, hearing of this, procured things
necessary for his relief; but he was so far spent, that he could
not be recovered; who lay broiling in the hot sun, with a horrible
smell, most pitiful to behold.

     This poor man, a little before he died, desired to be removed
to another ditch, into the shadow; whereupon, one of the
neighbours coming to Landesdale's wife for a bundle of straw for
him to lie upon, she required to have him removed to Newington
side, because, she said, if he should die, it would be very far to
carry him to the church.

     Besides this, there was a marriage in this Landesdale's
house, and the guests that came to the marriage gave the poor man
money as they came and went by hint, but Landesdale disdained to
contribute any relief unto him, notwithstanding that he had
promised to Master Searles, one of the queen's guard, (who had
more pity of him,) to minister to him things necessary.

     To be short, the next day poor Lazarus departed this life,
and was buried in Hackney churchyard; upon whom Landesdale did not
so much as bestow a winding-sheet, or any thing else towards his
burial. And thus much concerning the end of poor Lazarus. Now let
us hear what became of the rich glutton.
Illustration: The Burial of Poor Lazarus

     About two years after, the said Landesdale, being full of
drink, (as his custom was,) came riding in great haste from London
on St. Andrew's day, anno 1568, and, (as is reported by those that
saw him,) reeling to and fro like a drunkard with his hat in his
hand, and coming by a ditch-side, there tumbled in headlong into
the ditch. Some say that the horse fell upon him, but that is not
like. This is true; the horse, more sober than the master, came
home, leaving his master behind him. Whether he brake his neck
with the fall, or was drowned, (for the water was scarcely a foot
deep,) it is uncertain; but certain it is, that he was there found
dead. Thus he, being found dead in the ditch, the coroner (as the
manner is) sat upon him: and how the matter was handled for saving
his goods, the Lord knoweth; but in the end so it fell out, that
the goods were saved, and the poor horse indicted for his master's
death. The neighbours, hearing of the death of this man, and
considering the manner thereof, said it was justly fallen upon
him, that as he suffered the poor man to lie and die in the ditch
near unto him, so his end was to die in a ditch likewise.

     And thus hast thou in this story, Christian brother and
reader, the true image of a rich glutton and poor Lazarus set out
before thine eyes; whereby we have all to learn, what happeneth in
the end to such voluptuous epicures and atheists, who, being void
of all sense of religion, and fear of God, yield themselves over
to all profanity of life, neither regarding any honesty at home,
nor showing any mercy to their needy neighbours abroad.

     Christ our Saviour saith, Blessed be the merciful, for they
shall obtain mercy: but judgment without mercy shall be executed
on them which have showed no mercy, &c. And St. John saith, He
that seeth his brother have need, and shutteth up his compassion
from him, how dwelleth the love of God in him? &c. Again, Isaiah,
against such profane drunkards and quaffers, thus crieth out: Woe
be unto them that rise up early to follow drunkenness, and to them
that so continue until night, till they be set on fire with wine.
In those companies are harps and lutes, tabrets and pipes and
wine: but they regard not the works of the Lord, and consider not
the operation of his hands, &c. Woe be unto them that are strong
to spue out wine, and expert to set up drunkenness.

     The punishments of them that be dead, be wholesome documents
to them that be alive. And therefore, as the story above
exemplified may serve to warn all courtiers and yeomen of the
guard; so, by this that followeth, I would wish all gentlemen to
take good heed and admonition betimes, to leave their outrageous
swearing and blaspheming of the Lord their God.

     In the time and reign of King Edward, there was in Cornwall a
certain lusty young gentleman, which did ride in company with
other more gentlemen, together with their servants, being about
the number of twenty horsemen. Among whom this lusty younker
entering into talk, began to swear most horribly, blaspheming the
name of God, with other ribaldry words besides. Unto whom one of
the company, (who is yet alive, and witness hereof,) not able to
abide the hearing of such blasphemous abomination, in gentle words
speaking to him, said he should give answer and account for every
idle word.

     The gentleman, taking snuff thereat; "Why," said he, "takest
thou thought for me? take thought for thy winding-sheet." "Well,"
quoth the other, "amend; for death giveth no warning; for as soon
cometh a lamb's skin to the market, as an old sheep's." "God's
wounds!" saith he, "care not thou for me:" raging still after this
manner worse and worse in words, till at length, passing on their
journey, they came riding over a great bridge, standing over a
piece of an arm of the sea; upon the which bridge this gentleman-
swearer spurred his horse in such sort, as he sprang clean over
with the man on his back, who, as he was going, cried, saying,
"Horse and man, and all to the devil." This terrible story
happening in a town in Cornwall, I would have been afraid amongst
these stories here to recite, were it not that he which was then
both reprehender of his swearing, and witness of his death, is yet
alive, and now a minister, named Heynes. Besides this, Bishop
Ridley, then bishop of London, preached and uttered even the same
fact and example at Paul's Cross. The name of the gentleman I
could by no means obtain of the party and witness aforesaid, for
dread of those (as he said) which yet remain of his afflnity and
kindred in the said country.

     Having now suffuciently admonished, first the courtiers, then
the gentlemen; now thirdly, for a brief admonition to the lawyers,
we will here insert the strange end and death of one Henry Smith,
student of the law.

     This Henry Smith, having a godly gentleman to his father, and
an ancient protestant, dwelling in Campden in Gloucestershire, was
by him virtuously brought up in the knowledge of God's word, and
sincere religion; wherein he showed himself in the beginning such
an earnest professor, that he was called of the papists, prattling
Smith. After these good beginnings, it followed that he, coming to
be a student of the law in the Middle Temple at London, there,
through sinister company of some, and especially as it is thought
of one Gifford, began to be perverted to popery; and afterward
going to Louvain, was more deeply rooted and grounded in the same;
and so continuing a certain space among the papists, of a young
protestant at length was made a perfect papist. Insomuch that,
returning from thence, he brought him with pardons, a crucifix,
with an Agnus Dei, which he used commonly to wear about his neck;
and had in his chamber images, before which he was wont to pray,
besides divers other popish trash, which he brought with him from
Louvain. Now what end followed after this I were loth to utter in
story, but that the fact so lately done this present year, anno
1559, remaineth yet so fresh in memory, that almost all the city
of London not only can witness, but also doth wonder thereat. The
end was this.

     Not long after the said Henry Smith, with Gifford his
companion, was returned from Louvain, being now a foul jeerer and
a scornful scoffer of that religion which before he professed; in
his chamber where he lay in a house in St. Clement's parish
without Temple-bar, in the evening as he was going to bed, and his
clothes put off, (for he was found naked,) he had tied his shirt
(which he had torn to the same purpose) about his middle, and so
with his own girdle, or riband garter as it seemed, fastened to
the bed-post, there strangled himself. They that were of his
quest, and others which saw the manner of his hanging, and the
print where he sat upon his bed's side, do record, that he thrust
himself down from the bed's side where he sat; the place where he
had fastened the girdle being so low, that his hips well near
touched the floor, his legs lying across, and his arms spread
abroad. And this was the manner of his hanging, having his Agnus
Dei in a silver tablet, with his other idolatrous trash in the
window by him. And thus being dead, and not thought worthy to be
interred in the churchyard, he was buried in a lane, called
Foskew-lane.

     This heavy and dreadful end of Henry Smith, although it might
seem enough to gender a terror to all young popish students of the
law; yet it did not so work with all, but that some remained as
obstinate still as they were before; amongst whom was one named
Williams, a student of the Inner Temple, who being some time a
favourer of the gospel, fell in like manner from that to be an
obstinate papist, and a despiteful railer against true religion,
and in conclusion, was so hot in his catholic zeal, that in the
midst of his railing he fell stark mad, and so yet to this present
day remaineth. The Lord of his mercy turn him to a better mind,
and convert him if it be his pleasure; Amen.

     The miserable end of Twyford is here no less to be
remembered, a busy doer sometime, in King Henry's days, by
Bonner's appointment, in setting up of stakes for the burning of
poor martyrs; who, when he saw the stakes consume away so fast;
"Yea," said he, "will not these stakes hold? I will have a stake,
I trow, that shall hold." And so provided a big tree, and cutting
off the top, set it in Smithfield. But thanks be to God, ere the
tree was all consumed, God turned the state of religion, and he
fell into a horrible disease, rotting alive above the ground
before he died. Read more of him before. But because the story
both of him, and of a number such other like, is to be found in
sundry places of this history sufficiently before expressed, it
shall be but a double labour again to recapitulate the same.

The strange and fearful death of Dr. Williams.

     Ye have heard before of the condemnation and martyrdom of a
certain boy called Thomas Drowry, condemned by Williams,
chancellor of Gloucester, contrary to all right and counsel of the
registrar then present, called Barker. Now what punishment fell
after, upon the said chancellor, followeth to be declared.

     When God, of his inestimable mercy having pity of us, and
pardoning our sins, for his Son Christ Jesus's sake, had now taken
from us that bloody princess, and sent us this jewel of joy, the
queen's Majesty that now reigneth (and long may she reign) over
us; and that the commissioners for restitution of religion were
coming toward Gloucester; the same day Dr. Williams, the
chancellor, dined with Master Jennings, the dean of Gloucester,
who with all his men were booted ready at one of the clock to set
forward to Chipping Norton, about fifteen miles from Gloucester,
to meet the commissioners which were at Chipping Norton, and said
to him, "Chancellor, are not thy boots on?"

     Chancellor.--"Why should I put them on?"

     "To go with me," quoth the dean, "to meet these
commissioners."

     Chancellor.--"I will neither meet them, nor see them."

     Dean.--"Thou must needs see them, for now it is past twelve
of the clock, and they will be here before three of the clock: and
therefore, if thou be wise, on with thy boots, let us go together,
and all shall be well."

     Chancellor.--"Go your ways, Master Dean, I will never see
them."

     As I said, W. Jennings, the dean, set forward with his
company toward the commissioners; and by and by cometh one upon
horseback to the dean, saying, "Master Chancellor lieth at the
mercy of God, and is speechless." At that word, the dean with his
company pricked forward to the commissioners, and told them the
whole matter and communication between them two, as above. And
they sent one of their men, with the best words they could devise,
to comfort him with many promises. But, to be short; albeit the
commissioners were now nearer Gloucester than the dean and his
company thought, making very great haste, especially after they
had received these news, yet Dr. Williams, though false of
religion, yet true of his promise, kept his ungracious covenant
with the dean; for he was dead ere they came to the city, and so
never saw them indeed.
A note of Christopher Parker.

     Christopher Parker, called Parker the Wild, mentioned before
in this Book of Monuments, who, being a persecutor of Richard
Woodman, did manacle his hands with a cord, did cast himself into
a pond, and so drowned himself at Herstmonceaux, in Sussex, the
eighth of September, 1575.

The story of one Drainer of Kent, commonly called Justice Nine-
holes.

     I may not in this place omit the tragedy of one Drainer of
Smarden in the county of Kent, esquire, who bearing grudge against
one Gregory Dods, parson of the said town, for reproving his
vicious life, sent for him by two men, which took him and brought
him before him, where he was had into a parlour, as it were to
breakfast; in which, behind the door, he had placed one Roger 
Matthew secretly, to bear witness what he should say, no more
being in sight but the said Drainer and one of his men, who willed
and persuaded him to speak freely his mind, for that there was not
sufficient record of his words to hurt him. But the Lord kept his
talk without peril, whereby the said Drainer sent him to the next
justice, called Master George Dorell; who, perceiving it to be
done more of malice than otherwise, delivered him upon sureties,
to appear at the next sessions at Canterbury, and at length he was
banished the country.

     This said Drainer afterward, being chosen justice, to show
himself diligent in seeking the trouble of his neighbours, made in
the rood-loft nine holes, that he might look about the church in
mass time. In which place alway, at the sacring thereof, he would
stand to see who looked not, or held not up his hands thereto;
which persons not so doing he would trouble and punish very sore.
Whereby he purchased a name there, and is called to this day,
Justice Nine-holes, who now (God be thanked) is John-out-of-
office, and glad of his neighbour's good will.

     It so fell out, that since this was published, the said
Drainer came to the printer's house, with other associates,
demanding, "Is Foxe here?" To whom answer was given, that Master
Foxe was not within. "Is the printer within?" quoth Drainer. It
was answered, Yea. Whereupon, being required to come up into his
house, he was asked what his will was. "Marry," saith he, "you
have printed me false in your book." "Why," saith the printer, "is
not your name Master Drainer, otherwise called Justice Nine-
holes?" "It is false," saith he, "I made but five with a great
auger, and the parson made the rest." It was answered, "I have not
read that a justice should make him a place in the rood-loft, to
see if the people held up their hands." He said, "Whereas you
allege, that I did it to see who adored the sacrament, or who not,
it is untrue; for I set as little by it, as the best of you all."
"Indeed," saith the printer, "so we understand now; for you being
at supper in Cheapside among certain honest company, and there
burdened with the matter, said then, that you did it rather to
look upon fair wenches, than otherwise." He, being in a great
rage, sware, saying to this purpose: "Can a man speak nothing but
you must have understanding thereof? But," saith he, "did I do any
man any hurt?" It was answered, that he meant little good to
Master Dods aforesaid, especially procuring a secret witness
behind his door, to catch some words that might tend to Dod's
destruction: which thing Drainer sware, as before, was not true.
To whom the printer replied, that it was most true, for that the
party there secretly hidden, hath since, upon his knees, asking
forgiveness for his intent, confessed the same to Dods himself. "I
will hang that knave," saith he. And so he departed in a rage; and
since is deceased, whose death, and order thereof, I refer to the
secret Judge.



431. FOREIGN EXAMPLES OF PERSECUTORS PLAGUED BY GOD'S HAND.

     Wherefore to pass over our own domestical examples of English
persecutors plagued by God's hand,(wherewith this our present
story doth abound,) I will stretch my pen a little further, to
adjoin withal a few like examples in foreign countries.

     Hoimeister, the great arch-papist, and chief master-pillar of
the pope's falling church, as he was in his journey going toward
the council of Ratisbon, to dispute against the defenders of
Christ's gospel, suddenly in his journey, not far from Ulm, was
prevented by the stroke of God's hand; and there miserably died,
with horrible roaring and crying out.

     What a pernicious and pestilent doctrine is this of the
papists, which leadeth men to seek their salvation by merits and
works of the law, and not by faith only in Christ the Son of God,
and so to stay themselves by grace! And what inconvenience this
doctrine of doubting and desperation bringeth men to at length, if
the plain word of God will not suffuciently admonish us, yet let
us be warned by examples of such as have been either teachers or
followers of this doctrine, and consider well what end commonly it
hath and doth bring men unto. To recite all that may be said in
this behalf, it were infinite. To note a few examples for
admonition's sake, it shall be requisite.

     In the university of Louvain was one named Guarlacus, a
learned man, brought up in that school, who at length was reader
of divinity to the monks of St. Gertrude's order; where, after he
had stoutly maintained the corrupt errors of such popish doctrine,
at last falling sick, when he perceived no way with him but death,
he fell into a miserable agony and perturbation of spirit, crying
out of his sins, how wickedly he had lived, and that he was not
able to abide the judgment of God; and so, casting out words of
miserable desperation, said, his sins were greater than that he
could be pardoned; and in that desperation wretchedly he ended his
life.

     Another like example we have of Arnoldus Bomelius, a young
man of the said university of Louvain, well commended for his
fresh flourishing wit and ripeness of learning, who, so long as he
favoured the cause of the gospel, and took part with the same
against the enemies of the truth, he prospered and went well
forward; but after that he drew to the company of Tyleman, master
of the pope's college in Louvain, and framed himself after the
rule of his unsavoury doctrine, that is, to stand in fear and
doubt of his justification, and to work his salvation by merits
and deeds of the law, he began more and more to grow in doubtful
despair and discomfort of mind; as the nature of that doctrine is,
utterly to pluck away a man's mind from all certainty and true
liberty of spirit, to a servile doubtfulness, full of discomfort
and bondage of soul.

     Thus the young man, seduced and perverted through this blind
doctrine of ignorance and dubitation, fell into a great agony of
mind, wandering and wrestling in himself a long space, till at
length, being overcome with despair, and not having in the popish
doctrine wherewith to raise up his soul, he went out of the city
on a time to walk, accompanied with three other students of the
same university, his special familiars; who as they returned home
again after their walk, Arnoldus for weariness, as it seemed, sat
down by a spring side to rest him awhile. The others, supposing
none other but that he for weariness there rested to refresh
himself, went forward a little past him. In the mean time what
doth Arnoldus, but suddenly taketh out his dagger, and struck
himself into the body,

     His fellows, seeing him shrinking down, and the fountain to
be all coloured with the blood which issued out of the wound, came
running to him to take him up; and so searching his body where the
wound should be, at length found what he had done, and how he had
stricken himself with his dagger into the breast. Whereupon they
took him and brought him into a house next at hand, and there
exhorted him, as well as they could, to repent his fact; who then,
by outward gesture, seemed to give some show of repentance.
Notwithstanding, the said Arnoldus, espying one of his friends
there busy about him to have a knife hanging at his girdle,
violently plucked out the knife, and with main force stabbed
himself to the heart.

     By these Louvanian examples, as we have all to learn, no man
to be sure of his life, but that he always needeth to crave and
call unto the Lord to bless him with his truth and grace; so
especially would I wish our English Louvanians, which now make
forts in that university against the open truth of Christ's
gospel, to be wise in time, and not to spurn so against the prick.

     Or if they think yet these examples not enough for sufficient
admonition, let them join hereunto the remembrance also of James
Latomus, a chief and principal captain of the same university of
Louvain; who, after he had been at Brussels, and there, thinking
to do a great act against Luther and his fellows, made an oration
before the emperor so foolishly and ridiculously, that he was
laughed to scorn almost of the whole court: then, returning from
thence to Louvain again, in his public lecture he fell in an open
fury and madness, uttering such words of desperation and
blasphemous impiety, that the other divines which were there, and
namely, Ruardus Anchusianus, were fain to carry him away, as he
was raving, and so shut him into a close chamber. From that time
unto his last breath, Latomus had never any thing else in his
mouth, but that he was damned, and rejected of God, and that there
was no hope of salvation for him, because that wittingly, and
against his knowledge, he withstood the manifest truth of his
word.

     Thus Almighty God, not only by his word, but by examples in
divers and sundry wise, doth warn us, first to seek to know the
perfect will and decree of the Lord our God, appointed in his
word. The perfect will and full testament of the Lord in his word,
is this, that he hath sent and given his only Son unto us, being
fully contented to accept our faith only upon him for our perfect
justification and full satisfaction for all our transgressions;
and this is called in Scripture, justitia Dei. To this will and
righteousness of God, they that humble themselves, find such peace
and rest in their souls, as no man is able to express, and have
strength enough against all the invasions and temptations of
Satan. Contrariwise, they that will not yield their obedience unto
the will and ordinance of God expressed in his word, but will seek
their own righteousness, which is of man, labouring by their
merits and satisfaction to serve and please God; these not only do
find with God no righteousness at all, but, instead of his favour,
procure to themselves his horrible indignation; instead of
comfort, heap to themselves desperation; and in the end what
inconvenience they come to, by these above-recited examples of
Guarlacus, Bomelius, and Latomus, it is evident to see. And out of
this fountain spring not only the punishments of these men, but
also all other inconveniences, which happen amongst men,
wheresoever this pernicious and erroneous doctrine of the papists
taketh place.

     A Dominic friar of Munster, as he was inveighing in the
pulpit against the doctrine of the gospel then springing up, was
struck with a sudden flash of lightning, and so ended his life.

     Manlius, in his book, De Dictis Philippi Melancthonis, maketh
mention of a certain tailor's servant in Leipsic, who, receiving
first the sacrament in both kinds with the gospellers, afterward,
being persuaded by the papists, received with them under one kind.
Whereupon, being admonished of his master to come to the communion
again in the church of the gospellers, he stood a great while, and
made no answer. At last, crying out upon a sudden, he ran to the
window thereby, and so cast himself out, and brake his neck.

     In the same Manlius mention is also made of a certain
gentleman of name and authority, but he nameth him not, who
bearing these words in a song, "Our only hold or fortress is our
God," answered and said, "I will help to shoot against thy stay or
fort; or else I will not live." And so, within three days after,
he died without repentance, or confessing his faith.

     Of Sadolet, the learned cardinal, likewise, it is reported of
some, that he died not without great torments of conscience and
desperation.

     The commendator of St. Anthony, who sat as spiritual judge
over that godly learned man, Wolfgangus, burnt in Lorraine, in
Germany, and gave sentence of his condemnation, fell suddenly dead
shortly after. Read before.

     Also his fellow, the abbot of Clarilocus, and suffragan to
the bishop of Mentz, at the crack of guns, suddenly fell down and
died.

     David Beaton, archbishop of St. Andrews in Scotland, shortly
after the condemning of Master George Wisehart, how he by the just
stroke of God was slain, and wretched ended his life within his
own castle, in the discourse of his story is evident to see, whoso
listeth further to read of that matter.

     John Sleidan, in his 23d book, maketh relation of Cardinal
Crescentius, the chief president and moderator of the council of
Trent, anno 1552. The story of whom is certain, the thing that
happened to him was strange and notable, the example of him may be
profitable to others, such as have grace to be warned by other
men's evils. The narration is this.

     The twenty-fifth day of March, in the year aforesaid,
Crescentius, the pope's legate and vicegerent in the council of
Trent, was sitting all the day long until dark night, in writing
letters to the pope.

     After his labour, when night was come, thinking to refresh
himself, he began to rise; and at his rising, behold there
appeared to him a mighty black dog, of a huge bigness, his eyes
flaming with fire, and his ears hanging low down well near to the
ground, to enter in, and straight to come toward him, and so to
couch under the board. The cardinal, not a little amazed at the
sight thereof, somewhat recovering himself, called to his
servants, who were in the outward chamber next by, to bring in a
candle, and to seek for the dog. But when the dog could not be
found, neither there, nor in any other chamber about, the
cardinal, thereupon stricken with a sudden conceit of mind,
immediately fell into such a sickness, whereof his physicians,
which he had about him, with all their industry and cunning could
not cure him. And so in the town of Verona died this popish
cardinal, the pope's holy legate, and president of this council;
wherein his purpose was, (as Sleidan saith,) to recover and heal
again the whole authority and doctrine of the Romish see, and to
set it up for ever.

     There were in this council, besides the pope's legates and
cardinal of Trent, twenty-four bishops, doctors of divinity sixty-
two. And thus was the end of that popish council, by the provident
hand of the Almighty, despatched and brought to nought.

     This council of Trent, being then dissolved by the death of
his cardinal, was afterward, notwithstanding, re-collected again
about the year of our Lord 1562; against the erroneous proceedings
of which council, other writers there be that say enough. So much
as pertaineth only to story, I thought hereunto to add, concerning
two filthy adulterous bishops to the said council belonging, of
whom the one, haunting to an honest man's wife, was slain by the
just stroke of God, with a boar-spear. The other bishop, whose
haunt was to creep through a window, in the same window was
subtlely taken, and hanged in a gin laid for him of purpose; and
so conveyed, that in the morning he was seen openly in the street
hanging out of the window, to the wonderment of all that passed
by.

     Amongst all the religious orders of papists, who was a
stouter defender of the pope's side, or a more vehement impugner
of Martin Luther, than John Eckius; who, if his cause wherein he
so travailed had been godly, had deserved (no doubt) great favour
and condign retribution at the hands of the Lord. Now, forasmuch
as we cannot better judge of him than by his end, let us consider
the manner of his departing hence, and compare the same with the
end of Master Luther.

     In the which Master Luther, being such an adversary as he was
to the pope, and having no less than all the world upon him at
once, first, this is to be noted; that after all these travails,
the Lord gave him to depart both in great age, and in his own
native country where he was born. Secondly, he blessed him with
such a quiet death, without any violent hand of any adversary,
that it was counted rather a sleep than a death. Thirdly, as the
death of his body was mild, so his spirit and mind continued no
less godly unto the end, continually invocating and calling upon
the name of the Lord; and so commending his spirit to him with
fervent prayer, he made a blessed and a heavenly ending. Fourthly,
over and besides these blessings, Almighty God did also add unto
him such an honourable burial, as to many great princes scarce
happeneth the like. And this briefly concerning the end of Martin
Luther, as ye may read before more at large.

     Now let us consider, and confer with this, the death of John 
Eckius, and the manner thereof, which we find in the English
translation of the history of John Carion, folio 250, in these
words expressed. "This year," saith he, "died at Ingoldstadt, Dr.
Eckius, a faithful servant and champion of the pope, and a
defender of the abominable papacy. But as his life was full of all
ungodliness, uncleanness, and blasphemy; so was his end miserable,
hard, and pitiful, insomuch that his last words (as it is noted of
many credible persons) were these: 'in case the four thousand
guilders were ready, the matter were despatched,' &c. (dreaming
belike of some cardinalship that he should have bought). Some say
that the pope had granted him a certain deanery, which he should
have redeemed from the court of Rome with the foresaid sum." Now
what a heavenly end this was of Master Eckius, I leave it to the
reader's judgment.

     In the city of Antwerp was (as they term him there) a
shoulted, (that is to say, the next officer to the margrave,) one
named John Vander Warfe, bastard son of a stock or kindred called
Warfe, of good estimation amongst the chiefest in Antwerp; who, as
he was of nature cruel, so was he of judgment perverse and
corrupt, and a sore persecutor of Christ's flock, with greediness 
seeking and shedding innocent blood; and had drowned divers good
men and women in the water, for the which he was much commended of
the bloody generation. Of some he was called a blood-hound or
bloody dog. Of other he was called shilpad, that is to say, shelt-
toad; for that he, being a short grundy, and of little stature,
did ride commonly with a great broad hat, as a churl of the
country. This man, after he was weary of his office, (wherein he
had continued above twenty years,) he gave it over; and because he
was now grown rich and wealthy, he intended to pass the residue of
his life in pleasure and quietness. During which time, about the
second year after he had left his office, he came to Antwerp, to
the feast called our Lady's Oumegang, to make merry; which feast
is usually kept on the Sunday following the Assumption of our
Lady. The same day in the afternoon, about four of the clock, he
being well laden with wine, rode homewards in his waggon, with his
wife, and a gentlewoman waiting on her, and his fool. As soon as
the waggon was come without the gate of the city, called
Cronenberg-gate, upon the wooden bridge, being at that time made
for a shift with rails or barriers on both sides for more surety
of the passengers, (half a man's height and more,) the horses
stood still, and would by no means go forward, whatsoever the
guider of the waggon could do.

     Then he, in a drunken rage, cried out to him that guided the
waggon, saying, "Ride on, in a thousand devils' names; ride on!"
Whereat the poor man answered, that he could not make the horses
to go forward. By and by, while they were yet thus talking,
suddenly rose, as it were, a mighty whirlwind, with a terrible
noise, (the weather being very fair, and no wind stirring before,)
and tossed the waggon over the bar into the town ditch, the ropes
whereat the horses had been tied, being broken asunder in such
sort, as if they had been cut with a sharp knife; the waggon also
being cast upside down, with the fore end thereof turned toward
the town again, and he drowned in the mire: and when he was taken
up, it was found that his neck also was broken. His wife was taken
up alive, but died also within three days after. But the
gentlewoman and the fool, by God's mighty providence, were
preserved and had no harm. The fool, hearing the people say his
master was dead, said, "And was not I dead? was not I dead too?"
This was done, anno 1553.-- Witness hereof not only the printer of
the same story in Dutch, dwelling then in Antwerp, whose name was
Francis Fraet, a good man, and afterward for hatred put to death
of papists, but also divers Dutchmen here now in England, and a
great number of English merchants, which then were at Antwerp, and
are yet alive.

     Of the sudden death of Bartholomew Chassanees, or Chassanus,
persecutor, read before.

     Of Minerius, the bloody persecutor, or rather tormenter of
Christ's saints, how he died with bleeding in his lower parts, ye
heard before.

     And what should I speak of the judge which accompanied the
said Minerius in his persecution, who, a little after, as he
returned homeward, was drowned; and three more of the same company
killed one another, upon a strife that fell amongst them?

     Johannes de Roma, a cruel monk, whom we may rather call a
hell-hound than persecutor, what hellish torments he had devised
for the poor Christians of Angrogne, the contents of the story
before doth express. Again, with what like torments afterward, and
that double-fold, the Lord paid him home again, who, in his
rotting and stinking death neither could find any enemy to kill
him, nor any friend to bury him; who neither could abide his own
stinking carrion, nor could any man else abide to come near him.
Hereof read also before.

     Such a like persecutor also the same time was the lord of
Revest, who likewise escaped not the revenging hand of God's
justice, being stricken, after his furious persecution, with a
like horrible sickness, and such a fury and madness, that none
durst come near him, and so most wretchedly died whereof read
before.

     Touching the like grievous punishment of God upon one John
Martin, a persecutor, read before.

     Erasmus, in an Epistle, or Apology, written in defence of his
Colloquies, inferreth mention of a certain noble person of great
riches and possessions, who, having wife and children, with a
great family at home, (to whom, by St. Paul's rule, he was bound
in conscience principally above all other worldly things to
attend,) had purposed before his death to go see Jerusalem. And
thus all things being set in order, this nobleman, about to set
forward on his journey, committed the care of his wife, (whom he
had left great with child,) and of his lordships and castles, to
an archbishop, as to a most sure and trusty father. To make short,
it happened in the journey this nobleman to die; whereof so soon
as the archbishop had intelligence, instead of a father, he became
a thief and a robber, seizing into his own hands all his lordships
and possessions. And moreover, not yet contented with all this, he
laid siege against a strong fort of his, (unto the which his wife,
for safeguard of herself, did flee,) where, in conclusion, she,
with the child that she went withal, was pitifully slain, and so
miserably perished. Which story was done (as testifieth Erasmus)
not so long before his time, but that there remained the nephews
of the nobleman then alive, to whom the same inheritance should
have fallen, but they could not obtain it.

     What cometh of blind superstition, when a man, not containing
himself within the compass of God's word, wandereth in other by-
ways of his own, and not contented with the religion set up of the
Lord, will bind his conscience to other ordinances, prescriptions,
and religions devised by men, leaving God's commandments undone
for the constitutions and precepts of men, what end and reward (I
say) cometh thereof at length, by this one example, beside
infinite others of the like sort, men may learn by experience: and
therefore they that yet will defend idolatrous pilgrimage and rash
vows, let them well consider hereof. It is rightly said of St.
Jerome, "To have been at Jerusalem is no great matter; but to live
a godly and virtuous life, that is a great matter in very deed."

     In the year of our Lord 1565, there was in the town of Ghent
in Flanders, one William de Wever, accused and imprisoned by the
provost of St. Peter's in Ghent (who had in his cloister a prison
and a place of execution); and the day when the said William was
called to the place of judgment, the provost sent for Master Giles
Brackleman, principal advocate of the council of Flanders, and
borough-master and judge of St. Peter's in Ghent, with other of
the rulers of the town of Ghent, to sit in judgment upon him; and
as they sat in judgment, the boroughmaster, named Master Giles
Brackleman, reasoned with the said William de Wever upon divers
articles of his faith. The one whereof was, why the said William
de Wever denied that it was lawful to pray to saints: and he
answered, (as the report goeth,) for three causes. The one was,
that they were but creatures, and not the Creator. The second was,
that if he should call upon them, the Lord did both see it, and
hear it; and therefore he durst give the glory to none other, but
to God. The third and chiefest cause was, that the Creator had
commanded in his holy word to call upon him in troubles, unto
which commandment he durst neither add nor take from it.

     The boroughmaster, Master Giles Brackleman, also demanded,
whether he did not believe that there was a purgatory which he
should go into after this life, where every one should be purified
and cleansed. He answered, that he had read over the whole Bible,
and could find no such place, but the death of Christ was his
purgatory: with many other questions proceeding after their order,
until he came to pronounce his condemnation. But ere the said
condemnation was read forth, the judgment of God was laid upon the
said boroughmaster, who suddenly at that present instant was
struck with a palsy, that his mouth was drawn up almost to his 
ear; and so he fell down, the rest of the lords by and by standing
up and shadowing him, that the people could not well see him; and
also the people were willed to depart, who, being still called
upon to depart, answered, the place was so small to go out, that
they could go no faster. Then the borough-master of the town,
being taken up, was carried to his house, and it is not yet
understood, nor commonly known, that ever he spake word after he
was first struck, but was openly known to be dead the next day
following. And yet, notwithstanding that this was done about ten
of the clock, they burnt the said William de Weyer within three
hours after, on the same day.

     The fourth day of March, 1566, the like example of the Lord's
terrible judgment was showed upon Sir Garret Triest, knight, who
had long before promised to the regent to bring down the
preaching: for the which act, (as the report goeth,) the regent
promised again to make him a 'grave, which is an earl. Of the
which Sir Garret it is also said, that he, coming from Brussels
towards Ghent, brought with him the death of the preachers; and
being come to Ghent, the said Sir Garret with other of the lords
having received from the regent a commission to swear the lords
and commons unto the Romish religion, the said Sir Garret, the
fourth day of March above noted, at night being at supper, willed
the lady his wife to call him in the morning, one hour sooner than
be was accustomed to rise, for that he should the next day have
much business to do in the town-house, to swear the lords and
people to the Romish religion. But see what happened. The said Sir
Garret, going to bed in good health, (as it seemed,) when the lady
his wife called him in the morning, according to his appointment,
was found dead in the bed by her, and so unable to prosecute his
wicked purpose.

     The fifth of March, 1556, which was the day that Sir Garret
Triest appointed to be there, and the lords of Ghent were come
into the town-house, (as they had afore appointed,) to proceed and
to give the oath, according as they had their commission, and
Master Martin de Pester, the secretary, being appointed and about
to give the oath, as the first man should have sworn, the said
Martin de Pester was struck of God with present death likewise,
and fell down, and was carried away in a chair or settle, and
never spake after. Witnesses hereof: Peter de Bellemaker, Abraham
Rossart, Maerke de Mil, Liven Hendrickx, Jahn Coucke, Rogeyr Van
Hulle, Joys Neuehans, Lyavin Neuehens, William Vanden Boegarde,
and Joys de Pytte.

     About the borders of Suabia in Germany, not far from the city
of Uberlingen, there was a certain monastery of Cistercian monks
called Salmesville, founded in the days of Pope Innocent the
Second, by a noble baron named Guntherame, about the year of our
Lord 1130. This cell thus being erected, in process of time was
enlarged with more ample possessions, finding many and great
benefactors and endowers liberally contributing unto the same; as
emperors, dukes, and rich barons. Amongst whom most especial were
the earls of Montfort, who had bestowed upon that monastery many
new liberties and great privileges, upon this condition, that they
should receive with free hospitality any stranger, both horseman
or footman, for one night's lodging, whosoever came. But this
hospitality did not long so continue, through a subtle and
devilish device of one of the monks, who took upon him to
counterfeit to play the part of the devil, rattling and raging in
his chains, where the strangers should lie, after a terrible
manner in the night-time, to fray away the guests; by reason
whereof no stranger nor traveller durst there abide; and so
continued this a long space.

     At length (as God would) it so happened, that one of the
earls of the said house of Montfort, benefactors to that abbey,
coming to the monastery, was there lodged, whether of set purpose,
or by chance, it is not known. When the night came, and the earl
was at his rest, the monk after his wonted manner beginneth his
pageant, to play the tame, yea, rather the wild devil. There was
stamping, ramping, spitting of fire, roaring, thundering, bouncing
of boards, and rattling of chains, enough to make some men stark
mad. The earl, hearing the sudden noise, and being somewhat,
peradventure, afraid at the first, although he had not then the
feat of conjuring, yet taking a good heart unto him, and running
to his sword, he laid about him well favouredly, and following
still the noise of the devil, so conjured him at last, that the
monk which counterfeited the devil in jest, was slain, in his own
likeness, in earnest.

     After the imprisonment of the congregation, which were taken
hearing God's word in St. James's Street in Paris, anno 1558, (as
is above storied,) was a letter written to the king, which was
divulgate abroad, proving and declaring by divers histories, what
afflictions and calamities from time to time, by God's righteous
judgment, have fallen upon such as have been enemies to his
people, and have resisted the free passage of his holy word. In
which letter, forasmuch as besides the said examples much other
good fruitful matter is contained, worthy of all men to be read,
and especially of princes to be considered, I thought good here to
copy out the whole, as the French book doth give it; the
translation of the which letter into English, is after this tenor,
as followeth.

     "Consider, I pray you, sir, and you shall find that all your
afflictions have come upon you, since you have set yourself
against those which are called Lutherans. When you made the edict
of Chateau-Briant, God sent you wars; but when you ceased the
execution of your said edict, and as long as ye were enemy unto
the pope, and going into Almany for the defence of the Germans
afflicted for religion, you affairs prospered as ye would wish or
desire. On the contrary, what hath become upon you since you were
joined with the pope again, having received a sword from him for
his own safeguard, and who was it that caused you to break the
truce? God hath turned in a moment your prosperities into such
afflictions, that they touch not only the state of your own
peison, but of your kingdom also. To what end became the
enterprise of the duke of Guise in Italy, going about the service
of the enemy of God, and purposing after his return to destroy the
valleys of Piedmont, to offer or sacrifice them to God for his
victories? The event hath well declared, that God can turn upside
down our counsels and enterprises; as he overturned of late the
enterprise of the constable of France at St. Quintin's; having
vowed to God, that at his return he would go and destroy Geneva,
when he had gotten the victory. Have you not heard of L. Ponchet,
archbishop of Tours, who made suit for the erection of a court
called Chamber-Ardent, wherein to condemn the protestants to the
fire? who afterwards was stricken with a disease, called the fire
of God, which began at his feet, and so ascended upward, that one
member after another had to be cut off, and so died miserably
without any remedy. Also one Castellane, who having enriched
himself by the gospel, and forsaking the pure doctrine thereof to
return unto his vomit again, went about to persecute the
Christians at Orleans, and by the hand of God was stricken in his
body with a sickness unknown to the physicians, the one half of
his body burning as hot as fire, and the other as cold as ice; and
so most miserably crying and lamenting, ended his life.

     "There be other infinite examples of God's judgments worthy
to be remembered; as the death of the chancellor and legate Du
Prat, which was the first that opened to the parliament the
knowledge of heresies, and gave out the first commissions to put
the faithful to death, who afterwards died at his house at
Natoillet, swearing and horribly blaspheming God, and his stomach
was found pierced and gnawn asunder with worms. Also John Ruse,
councillor in the parliament, coming from the court, after he had
made report of the process against the poor innocents, was taken
with a burning in the lower part of his belly, and, before he
could be brought home to his house, the fever invaded all his
inward parts; and so he died miserably, without any sign or token
of the acknowledging of God. Also one named Claude de Asses, a
councillor in the said court, the same day that he gave his
opinion and consent to burn a faithful Christian, (albeit it was
not done in deed as he would have it,) after he had dined,
committed whoredom with a servant in the house, and even in doing
the act he was stricken with a disease called apoplexy, whereof he
died out of hand. Peter Liset, chief president of the said court,
and one of the authors of the foresaid burning chamber, was
deposed from his office, for being known to be out of his right
wit, and bereaved of his understanding. Also John Morin,
lieutenant-criminal of the provost of Paris, after he had been the
cause of the death of many Christians, was finally stricken with a
disease in his legs, called the wolves, whereby he lost the use of
them, and died also out of his wits, many days before denying and
blaspheming God. Likewise John Andrew, bookbinder of the palace, a
spy for the President Liset and of Bruseard the king's solicitor,
died in a fury and madness. The inquisitor, John de Roma, in
Provence, his flesh fell from him by piecemeal, so stinking that
no man might come near him. Also John Minerius of Provence, who
was the cause of the death of a great number of men, women, and
children, at Cabriers and at Merindol, died with bleeding in the
lower parts, the fire having taken his belly, blaspheming and
despising God: besides many others whereof we might make recital,
which were punished with the like kind of death.

     "It may please your Majesty to remember yourself, that ye had
no sooner determined to set upon us, but new troubles were by and
by moved by your enemies, with whom ye could come to no agreement;
which God would not suffer, forasmuch as your peace was grounded
upon the persecution which ye pretended against God's servants: as
also your cardinals cannot let through their cruelty the course of
the gospel, which hath taken such root in your realm, that if God
should give you leave to destroy the professors thereof, you
should be almost a king without subjects.

     "Tertullian hath well said, that 'the blood of martyrs is the
seed of the gospel.' Wherefore, to take away all these evils
coming of the riches of the papists, which cause so much whoredom,
sodomitry, and incest, wherein they wallow like hogs, feeding
their idle bellies, the best way were to put them from their lands
and possessions, as the old sacrificing Levites were, according to
the express commandment which was given to Joshua: for as long as
the ordinances of God took place, and that they were void of
ambition, the purity of religion remained whole and perfect; but
when they began to aspire to principalities, riches, and worldly
honours, then began the abomination of desolation that Christ
foretold.

     "It was even so in the primitive church, for it flourished
and continued in all pureness as long as the ministers were of
small wealth, and sought not their particular proflt, but the
glory of God only. But since the pope began to be princelike, and
to usurp the dominion of the empire under the colour of a false
donation of Constantine, they have turned the Scriptures from
their true sense, and have attributed the service to themselves,
which we owe to God. Wherefore your Majesty may seize with good
right upon all the temporalties of the benefices, and that with a
safe conscience, to employ them to their true and right use.

     "First, for the finding and maintaining of the faithful
ministers of the word of God, for such livings as shall be
requisite for them, according as the case shall require. Secondly,
for the entertainment of your justices that give judgment.
Thirdly, for the relieving of the poor, and maintenance of
colleges to instruct the poor youth in that which they shall be
most apt unto. And the rest, which is infinite, may remain for
entertainment of your own estate and affairs, to the great
easement of your poor people, which alone bear the burden, and
possess in manner nothing.

     "In this doing, an infinite number of men, and even of your
nobility, which live of the crucifix, should employ themselves to
your service and the commonwealth's so much the more diligently,
as they see that ye recompense none but those that have deserved;
whereas now there is an infinite number of men in your kingdom,
which occupy the chiefest and greatest benefices, which never
deserved any part of them," &c. And thus much touching the
superfluous possession of the pope's lordly clergy. Now proceeding
further in this exhortation to the king, thus the letter
importeth:

     "But when the papists see that they have not to allege for
themselves any reason, they essay to make odious to your Majesty
the Lutherans, (as they call us,) and say: 'If their sayings take
place, ye shall be fain to remain a private person; and that there
is never change of religion, but there is also change of
princedom.' A thing as false as when they accuse us to be
sacramentaries, and that we deny the authority of magistrates,
under the shadow of certain furious Anabaptists, which Satan hath
raised in our time, to darken the light of the gospel. For the
histories of the emperors which have begun to receive the
Christian religion, and that which is come to pass in our time,
show the contrary.

     "Was there ever prince more feared and obeyed, than
Constantine in receiving the Christian religion? was he therefore
put from the empire? No, he was thereby the more confirmed and
established in the same, and also his posterity which ruled them
selves by his providence. But such as have fallen away, and
followed men's traditions, God hath destroyed, and their race is
no more known in earth: so much doth God detest them that forsake
him.

     "And in our time the late kings of England and Germany, were
they constrained, in reproving superstitions which the wickedness
of the time had brought in, to forsake their kingdoms and
princedoms? All men see the contrary; and what honour, fidelity,
and obedience the people in our time that have received the
reformation of the gospel, do, nnder their princes and superiors.
Yea, I may say, that the princes knew not before what it was to be
obeyed at that time when the rude and ignorant people received so
readily the dispensations of the pope, to drive out their own
kings and natural lords.

     "The true and only remedy, sir, is, that ye cause to be
holden a holy and free council, where ye should be chief, and not
the pope and his, who ought but only to defend their causes by the
Holy Scriptures; that in the mean while ye may seek out men not
corrupted, suspected, nor partial, whom ye may charge to give
report faithfully unto you, of the true sense of Holy Scriptures.
And this done, after the example of the good kings, Jehoshaphat,
Hezekiah, and Josias, ye shall take out of the church all
idolatry, superstition, and abuse, which is found directly
contrary to the Holy Scriptures of the Old and New Testament; and
by that means ye shall guide your people in the true and pure
service of God, not regarding in the mean time the cavilling
pretences of the papists, which say that any such questions have
been already answered at general councils: for it is known well
enough, that no council hath been lawful since the popes have
usurped the principality and tyranny upon men's souls; but they
have made them serve to their covetousness, ambition, and cruelty;
and the contrariety which is among those councils, maketh enough
for their disproof, besides a hundred thousand other absurdities
against the word of God, which be in them. The true proof for such
matters, is in the true and Holy Scriptures, to the which no times
nor age hath any prescription to be alleged against them; for by
them we received the councils founded upon the word of God, and
also by the same we reject that doctrine which is repugnant.

     "And if ye do thus, sir, God will bless your enterprise; he
will increase and confirm your reign and empire, and your
posterity. If otherwise, destruction is at your gate, and unhappy
are the people which shall dwell under your obedience. There is no
doubt but God will harden your heart, as he did Pharaoh's, and
take off the crown from your head, as he did to Jeroboam, Nadab,
Baasha, Ahab; and to many other kings, which have followed men's
traditions, against the commandment of God; and give it to your
enemies, to triumph over you and your children.

     "And if the emperor Antoninus the meek, although he were a
pagan and idolater, seeing himself bewrapt with so many wars,
ceased the persecutions which were in his time against the
Christians, and determined in the end to hear their causes and
reasons, how much more ought you, that bear the name of the most
Christian king, to be careful and diligent to cease the
persecutions against the poor Christians, seeing they have not
troubled, nor do trouble in any wise, the state of your kingdom
and your affairs; considering also that the Jews be suffered
through all Christendom, although they be mortal enemies of our
Lord Jesus Christ, which we hold by common accord and consent for
our God, Redeemer, and Saviour; and that until ye have heard
lawfully debated and understand our reasons, taken out of the Holy 
Scriptures; and that your Majesty have judged, if we be worthy of
such punishments. For if we be not overcome by the word of God,
neither the fires, the swords, nor the cruelest torments, shall
make us afraid. These be exercises that God hath promised to his,
the which he foretold should come in the last times, that they
should not be troubled when such persecutions shall come upon
them."

     [Translated out of the French book, intituled, Commentaries
of the State of the Church and Public Weal, &c. page 7.]

The story and the end of the French king.

     Whosoever was the author or authors of this letter above
prefixed, herein thou seest, good reader, good counsel given to
the king. If he had had the grace to receive it, and had followed
the same, no doubt but, God's blessing working with him, he had
not only set that realm in a blessed state from much disturbance,
but also had continued himself in all flourishing felicity of
princely honour and dignity. For so doth the Lord commonly bless
and advance such kings and princes as seek his honour, and submit
their wills to his obedience. But commonly the fault of kings and
potentates of this world is, that being set about with parasites,
either they seldom hear the truth told them, or, if they do, yet
will they not lightly be put from their own wills, disdaining to
be admonished by their inferiors, be their counsel never so
wholesome and godly; which thing many times turneth them to great
plagues and calamities, as by plentiful examples of kings
destroyed, wounded, imprisoned, deposed, drowned, poisoned, &c.,
may well, to them that read histories, appear. But especially this
present example of Henry the French king, the second of that name,
is in this our age notoriously to be considered; who, being well
warned before, (as may seem,) would not yet surcease his cruel
persecution against the Lord's people, but rather was the more
hardened in heart, and inflamed against them; insomuch that he
said to Anne du Bourg, one of the high court of parliament in
Paris, threatening him, that he would see him burn with his own
eyes.

     Further, how his purpose was to extend his power and force
likewise against other places more, in persecuting the gospel of
Christ, and professors thereof, to the uttermost of his ability, I
leave it to the report of them, which in this matter know more
than I here will utter.

     But notwithstanding all these cracks and threatenings of the
king, (to see what the Lord can do in making high kings to stoop,)
even the same day when the king was in his most rage against these
good men, Almighty God, taking the cause in hand to fight for his
church, so turned the matter, that he made the great enemy of his,
both with his mouth and with his hand to work his own destruction;
with his mouth in commanding, with his hand in giving him the
lance into his hand, which the same day gave him his death's
wound, as by the sequel hereof in reading, ye may understand.

     King Henry being in the parliament house which was kept at
the Friar Augustines at Paris, because the palace was in preparing
against the marriage of his daughter and his sister, and having
heard the opinion in religion of Anne du Bourg, counsellor in the
law, a man eloquent and learned, he caused the said Anne du Bourg,
and Loys du Faux, counsellors, to be taken prisoners by the
constable of France, who apprehended them, and delivered them into
the hands of the count of Montgomery, the which carried them to
prison. Against whom the king being wrathful and angry, among
other talk, said to the said Anne du Bourg, "These eyes of mine
shall see thee burnt." And so, on the nineteenth of June,
commission was given to the judges to make his process.

     During this mean while, great feasts and banquets were
preparing in the court, for joy and gladness of the marriage that
should be of the king's daughter and sister, against the last day
of June save one. So, when the day and time above prefixed were
come, the king employed all the morning in examining as well the
presidents as counsellors of the said parliament against these
prisoners, and other their companions that were charged with the
same doctrine; which being done, they went to dinner.

     The king, after he had dined, for that he was one of the
defendants at the tourney, which was solemnly made in St. Antony's
Street, near to the prison where the foresaid prisoners were
committed, entered into the lists; and therein jousting, as the
manner is, had broken many staves right valiantly as could be,
running as well against the count of Montgomery, as others more.
Whereupon he was highly commended of the lookers-on. And because
he had done so valiantly, and was thought now to have done enough,
he was desired to cease with praise. But he, being the more
inflamed with the hearing of his praise, would needs run another
course with Montgomery; who then, refusing to run against the
king, and kneeling upon his knees for pardon not to run, the king
being eagerly set, commanded him upon his allegiance to run, and
(as some affirm) did also himself put the staff in his hand, unto
whose hands he had committed the foresaid prisoners a little
before. Montgomery, thus being enforced, whether he would or no,
to run against the king, addressed himself after the best wise to
obey the king's commandment. Whereupon he and the king met
together so stoutly, that in breaking their spears the king was
stricken with the counter-blow, so right in one of his eyes, by
reason that the visor of his helmet suddenly fell down at the same
instant, that the shivers entered into his head; so that the
brains were perished, and thereupon so festered, that no remedy
could be found, although physicians and surgeons were sent for
from all places in the realm, as also from Brabant by King Philip;
but nothing availed, so that the eleventh day after, that is, the
tenth of July, 1559, he ended his life in great dolour, having
reigned twelve years, three months, and ten days.
Illustration: King Henry II of France Killed at a Joust

     Some report, that among other words he said, that he feared
he was stricken for casting the poor Christians wrongfully in
prison but the cardinal of Lorrain, standing by, (as he was always
at hand,) said unto him, that it was the enemy that tempted him,
and that he should be stedfast in the faith. By this means the
hall, which was prepared for a place of joy and gladness, did now
serve for a chapel to keep the corpse, being dressed with black
mourning cloth, and night and day there was nothing heard but
mourning and lamenting for the space of forty days.

     About a year after this, which was the year of our Lord 1560,
there were certain gentlemen put to death at Amboise, for taking
arms against the house of Guise; touching which gentlemen this is
to be noted, that as one of them should be brought to the place of
execution, where the other lay dead before him, he thrust his
hands into the blood of two of his companions which were there
beheaded, and then, lifting them up to heaven, cried with a loud
voice, "Lord! behold the blood of thy children: thou wilt in time
and place revenge it."

     Not long after the same, the chancellor Olivier, who was
condemner of them, at the instigation and pursuit of the cardinal
of Lorrain, through great remorse of conscience fell sick, and in
a frenzy casting out sighs incessantly, and afflicting himself
after a fearful and strange fashion for his unrighteous sentence,
and more than barbarous cruelty, shrieked upon a sudden with a
horrible cry, and said, "O cardinal! thou wilt make us all to be
damned." And within a very few days after he died.

     Francis, the second of that name, king of France, at the
persuasion of the cardinal of Lorrain, and of certain others,
caused an assembly of the estates of the realm in the town of
Orleans, among other things to maintain the papal see, to the
overthrow of those which would live after the sincerity of the
gospel: but being fallen sick, shortly after, in the foresaid
place, of a fever, through an imposthume in his left ear, he died
the 5th of December, 1560, having reigned but one year and about
five months.

     It was said of this King Francis, (as the author above
mentioned reporteth,) that when he was drawing toward his end, the
cardinal of Lorrain made him to say and pronounce these words
which follow: "Lord! forgive me my trespasses, and impute not unto
me the faults which my ministers have done, under my name and
authority."

     Neither is it unworthy of observation, that, after the
father, it happened in much like sort (by God's mighty judgment)
unto Charles IX., his second son, and brother to Francis above
mentioned, in these our later days; who, after the horrible and
bloody murder of the admiral, and other true professors of
Christ's gospel, both men, women, and children, to the number of
many thousands of divers cities, insomuch that the prisons and
streets are said to be coloured with blood, smoking after such a
cruel sort, as in our time or country the like hath not hitherto
been seen; by the stroke of God's just revenge, the same king, by 
credible report of story, is said to die of bleeding, not only at
his ears and nose, but in all other places of his body, where
blood might have any issue.

     Unto these afore-recited histories of King Henry and his two
sons, might also be added the death of the emperor Charles V.,
who, in like manner, being an enemy, and a great terror to the
gospel, was cut off likewise from doing any more hurt to the
church, much about the same time, anno 1558; which was but three
months before the death of Queen Mary, and ten months before the
death of the said Henry II.

     Not long after Anne du Bourg's death, the president Minard,
who was a sore persecutor, and the condemner of the said Anne du
Bourg, as he returned from the palace or council-chamber to his
own house, being upon his mule, even hard by his house, was slain
with a dag; but who was the doer thereof, or for what cause he was
slain, for all the inquisition and diligent search that could be
made, it was never known.

     Among many other examples worthy to be noted, let us also
consider the end of the king of Navarre, brother to the worthy
prince of Conde, who, after he had sustained a certain time the
cause of the gospel, at length being allured by the flattering
word of the duke of Guise, and the cardinal of Lorrain his
brother, and upon hope to have his lands restored again, which the
king of Spain retained from him, was contented to alter his
religion, and to join side with the papists; and so, being in camp
with the duke of Guise, at the siege of Rouen, was there shot with
a pellet. After which wound received, being brought to a town
three miles from the camp, called Preaux, he did vehemently repent
and lament his backsliding from the gospel, promising to God most
earnestly, that if he might escape that hurt, he would bring to
pass that the gospel should be preached freely through all France:
notwithstanding, within five or six days after he died.

     Neither did the duke of Guise himself, the great arch-enemy
of God and his gospel, continue in life long after that, but both
he and the whole triumvirate of France, that is, three [of] the
greatest captains of popery, were cut off from doing any more
hurt, to wit, the duke of Guise before Orleans, the constable
before Paris, the marshal of St. Andrew before Dreux.

Of the emperor Sigismund.

     Amongst others, here is not to be past over nor forgotten,
the notable example of God's just scourge upon Sigismund the
emperor, of whom mention is made before, in the condemnation of
John Huss, and Jerome of Prague. After the death and wrongful
condemnation of which blessed martyrs, nothing afterward went
prosperously with the said emperor, but all contrary; so that he
both died without issue, and in his wars he ever went to the
worst. And not long after, Ladislaus, his daughter's son, king of
Hungary, fighting against the Turk, was slain in the field. So
that in the time of one generation all the posterity and offspring
of this emperor perished. Besides this, Barbara his wife came to
such ruin by her wicked lewdness, that she became a shame and
slander to the name and state of all queens; whereby all Christian
princes and emperors may sufficiently be admonished, if they have
grace, what it is to defile themselves with the blood of Christ's
blessed saints and martyrs.



432. JOHN WHITMAN
A lamentable story of John Whitman, shoemaker, who suffered most
cruel torments at Ostend in Flanders, for the testimony of Jesus
Christ, and the truth of his gospel, anno 1572.

     John Whitman, shoemaker, being about the age of forty-nine
years, born in Tienen, a town in Brabant, after his coming over
into England, dwelt in Rye in the county of Sussex, being married
twenty-three years: always a professor of the gospel, as well in
the time of the freedom thereof, as in time of persecution. About
Candlemas, in the year 1572, unknown to his friends in Rye,
understanding of shipping in Rye, which was ready bound for Ostend
in Flanders, he went aboard the Saturday morning, and arrived at
Ostend that night, where he lodged with one of his kinsmen there
dwelling. The next day being Sunday, in the morning he,
accompanied with his said kinsman, took his journey as it were to
have passed higher into the country.

     When they were about three miles on their way out of the
town, suddenly Whitman staid and would go no further; but
immediately returned back again to Ostend, whither so soon as he
was come, it being service-time in their church, he forthwith
addressed himself thither, and at the time of the heave-offering
stept to the sacrificer, and took from over his head his idol,
saying these words in the Dutch tongue: "Is this your god?" and so
breaking it, cast it down under his feet, and trod thereon.
Forthwith the people in an uproar came to lay hold on him, and
hardly in the church escaped he death by the soldiers there
present; but, being rescued by some to the intent to be further
examined and made a public spectacle, he was carried immediately
to prison. Upon the next day, being Monday, the judges and other
counsellors being assembled he was brought forth into the common
hall, and examined of his fact, the intent, the counsel and
abettors thereof, and also of his faith: where he very constantly,
in defence of his Christian faith, and great detestation of
idolatry, demeaned himself in such sort, that he wrung tears from
the eyes of divers, both of the chief, and others present. So was
he committed again to prison.
Illustration: Whitman's Hand Cut Off

     The next day, being Tuesday, he was brought out again before
the judges into the same place. And being examined as before, he
no whit abated, but increased in his constancy: whereupon sentence
was given upon him to have his hand cut off, and his body scorched
to death, and after to be hanged up. So the day following, being
Wednesday, he was brought out of prison to the town-hall, standing
in the market-place, all things belonging to execution being made
ready there; which when they were all ready, the hangman went into
the hall, and with a cord tied the hands of Whitman, and came out
leading him thereby. So soon as Whitman was out of the house, he
made such haste, and, as it were, ran so to the place of
execution, that he drew the hangman after him. There was a post
set up with spars from the top thereof, aslope down to the ground,
in manner of a tent, to the end that he should be only scorched to
death, and not burned. When he was come to the place, the hangman
commanded him to lay down his right hand upon a block, which he
immediately with a hatchet smote off: the good man still
continuing constant, the hangman stepped behind him, and bid him
put out his tongue, which he forthwith did, as far as he could out
of his mouth, through the which he thrust a long instrument like a
pack-needle, and so let it stick. Then the judges, standing by in
the common-hall, read again his fact and sentence. Wherento he
could make no answer, his tongue hanging out of his head: so was
he stripped out of his cassock, his hose being put off in prison,
and put within his tent, and made fast with two chains; and fire
was put round about, which broiled and scorched his body most
miserably, all black, he not being seen, but heard to make a noise
within the tent. When he was dead, he was carried out to be hanged
upon a gibbet, beside the town.



433. ADMONITION TO THE READER, CONCERNING THE EXAMPLES ABOVE
MENTIONED.

     It hath been a long persuasion, gendered in the heads of many
men these many years, that to ground a man's faith upon God's word
alone, and not upon the see and Church of Rome, following all the
ordinances and constitutions of the same, was damnable heresy, and
to persecute such men to death, was high service done to God;
whereupon have risen so great persecutions, slaughters, and
murders, with such effusion of Christian blood through all parts
of Christendom, by the space of these seventy years, as hath not
before been seen. And of these men Christ himself doth full well
warn us long before, truly prophesying of such times to come, when
they that slay his ministers and servants should think themselves
to do good service unto God. Now what wicked service, and how
detestable before God this is, which they falsely persuade
themselves to be godly, what more evident demonstrations can we
require, than these so many, so manifest, and so terrible examples
of God's wrath pouring down from heaven upon these persecutors,
whereof part we have already set forth; for to comprehend all
(which in number are infinite) it is impossible. Wherefore,
although there be many which will neither hear, see, nor
understand, what is for their profit, yet let all moderate and
well-disposed natures take warning in time. And if the plain word
of God will not suffice them, nor the blood of so many martyrs
will move them to embrace the truth, and forsake error, yet let
the desperate deaths and horrible punishments of their own papists
persuade them, how perilous is the end of this damnable doctrine
of papistry. For if these papists, which make so much of their
painted antiquity, do think their proceedings to be so catholic,
and service so acceptable to God, let them join this withal, and
tell us how come then their proceedings to be so accursed of God,
and their end so miserably plagued, as by these examples above
specified, is here notoriously to be seen? Again, if the doctrine
of them be such heresy, whom they have hitherto persecuted for
heretics unto death; how then is Almighty God become a maintainer
of heretics, who hath revenged their blood so grievously upon
their enemies and persecutors?

     The putting out of the French king's eyes, which promised
before with his eyes to see one of God's true servants burnt, who
seeth not with his eyes to be the stroke of God's hand upon him?
Then his son Francis after him, not regarding his father's stripe,
would yet needs proceed in burning the same man: and did not the
same God, which put out his father's eyes, give him such a blow on
the ear, that it cost him his life?

     If the platform of Stephen Gardiner had been a thing so
necessary for the church, and so grateful unto God, why then did
it not prosper with him, nor he with it, but both he and his
platform lay in the dust, and none left behind him to build upon
it?

     After the time of Stephen Gardiner, and at the council of
Trent, what conspiracies and policies were devised! what practices
and trains were laid, through the secret confederacy of princes
and prelates, for the utter subversion of the gospel and all
gospellers! which if God had seen to have been for his glory, why
then came they to none effect? yea, how or by whom were they
disclosed and foreprised, but by the Lord himself, which would not
have them come forward?

     The vehement zeal of Queen Mary was like to have set up the
pope here again in England for ever, if it had so much pleased the
Lord God as it pleased herself; or if it had been so godly as it
was bloody, no doubt but God's blessing would have gone withal.
But when was the realm of England more barren of all God's
blessings? what prince ever reigned here a shorter time, or less
to his own heart's ease, than did Queen Mary?

     The constable of France, when he covenanted with God, that if
he had the victory of St. Quentin's, he would set upon Geneva,
thought (no doubt) that he had made a great good bargain with God;
much like unto Julian the emperor, who going against the Persians,
made his vow, that if he sped well, he would offer the blood of
Christians. But what did God? came not both their vows to like
effect?

     The examples of such as revolted from the gospel to papistry
be not many; but as few as they were, scarce can any be found
which began to turn to the pope, but the Lord began to turn from
them, and to leave them to their ghostly enemy; as we have heard
of Francis Spira, a lawyer of Italy, of the king of Navarre in
France, of Henry Smith and Dr. Shaxton in England, with others in
other countries, of whom some died in great sorrow of conscience,
some in miserable doubt of their salvation, some stricken by God's
hand, some driven to hang or drown themselves.

     The stinking death of Stephen Gardiner, of John de Roma, of
Twyford, of the bailiff of Crowland; the sudden death of Thornton,
the suffragan of Dover, called Dick of Dover; of Dr. Dunning, of
Dr. Jeffrey, of Beard the promoter; the miserable and wretched end
of Poncher, archbishop of Tours, of Cardinal Crescentius,
Castellanus; the desperate disease of Rockwood, of Latomus, of
Guarlacus; the earthly ending of Henry Beaufort, cardinal of
Winchester, of Eckius; the wilful and self-murder of Pavier, of
Richard Long, of Bomelius, besides infinite others; the dreadful
taking away and murrain of so many persecuting bishops, so many
bloody promoters and malicious adversaries, in such a short time
together with Queen Mary, and that without any man's hand, but
only by the secret working of God's just judgment.
Illustration: The Buriasl of Bishop Bonner

     To these add also, the stinking death of Edmund Bonner,
commonly named the bloody bishop of London; who, not many years
ago, in the time and reign of Queen Elizabeth, after he had long
feasted and banqueted in durance at the Marshalsea, as he
wretchedly died in his blind popery, so as stinkingly and blindly,
at midnight, was he brought out and buried in the outside of all
the city, amongst thieves and murderers, a place right convenient
for such a murderer; with confusion and derision both of men and
children, who, trampling upon his grave, well declared how he was
hated both of God and man.

     What else be all these, I say, but plain visible arguments,
testimonies, and demonstrations even from heaven, against the
pope, his murdering religion, and his bloody doctrine? For who can
deny their doings not to be good, whose end is so evil? If Christ
bid us to know men by their fruits, and especially seeing by the
end all things are to be tried, how can the profession of that
doctrine please God, which endeth so ungodly? Esaias, prophesying
of the end of God's enemies, which would needs walk in the light
of their own setting up, and not in the light of the Lord's
kindling, threateneth to them this final malediction, "In sorrow
shall ye sleep."

     Let us now take a survey of all those persecutors, which of
late have so troubled the earth, (and almost have burned up the
world with faggots and fire, for maintenance of the pope's
religion,) and see what the end hath been of them that are now
gone, and whither their religion hath brought them, but either to
destruction, or desperation, or confusion and shame of life. So
many great doctors and bishops have cried out of late so mightily
against priests' marriage; and have they not, by God's just
judgment, working their confusion, been detected themselves, and
taken the most part of them in sinful adultery, and shameful
fornication? Cardinal John de Crema, the pope's legate here in
England, after he had set a law that priests should have no wives,
was he not the next day after, being taken with his whores, driven
out of London with confusion and shame enough, so that afterwards
he durst not show his face here any more? besides the two bishops
in the late council of Trent most shamefully taken in adultery,
mentioned before. Also, besides innumerable other like foreign
stories, which I let pass, to come now to our own domestical
examples, I could well name half a score at least of famous
doctors, and some bishops, with their great masters of popery,
who, in standing earnestly against the marriages of priests, have
afterward been taken in such dishonest facts themselves, that not
only they have carried the public shame of adulterous lecherers,
but some of them the marks also of burning fornication with them
in their bodies to their graves: whose names although I suffer
here to be suppressed, yet the examples of them may suffice to
admonish all men that be wise, and which will avoid the wrath of
God's terrible vengeance, to beware of popery.

     And thus, having hitherto recited so many shameful lives and
desperate ends of so many popish persecutors stricken by God's
hand; now let us consider again, on the contrary side, the blessed
ends given of Almighty God unto them, which have stood so manfully
in the defence of Christ's gospel, and the reformation of his
religion; and let the papists themselves here be judges. First,
what a peaceable and heavenly end made the worthy servant and
singular organ of God, Martin Luther!

     To speak likewise of the famous John, duke of Saxony and
prince elector, of the good palsgrave, of Philip Melancthon, of
Pomerane, Urbane Regius, Berengarius, of Ulricus Zuinglius,
OEcolampadius, Pellicane, Capito, Munster, John Calvin, Peter
Martyr, Martin Bucer, Paulus Phagius, John Musculus, Bibliander,
Gesner, Hofman, Augustine Marloratus; Lewis of Bourbon, prince of
Conde, and his godly wife before him; with many more, which were
known to be learned men, and chief standards of the gospel side
against the pope; and yet no man able to bring forth any one
example either of these, or of any other true gospeller, that
either killed himself, or showed forth any signification or
appearance of despair; but full of hope and constant in faith, and
replenished with the fruit of righteousness in Christ Jesus, so
yielded they their lives in quiet peace unto the Lord.

     From these foreigners, let us come now to the martyrs of
England, and mark likewise the end both of them, and semblably of
all others of the same profession. And first, to begin with the
blessed and heavenly departure of King Edward the Sixth, that
first put down the mass in England, and also of the like godly end
of his good uncle the duke of Somerset, which died before him,
with an infinite number of other private persons besides, of the
like religion, in whose final departing no such blemish is to be
noted, like to the desperate examples of them above recited. Let
us now enter the consideration of the blessed martyrs, who
although they suffered in their bodies, yet rejoiced they in their
spirits; and albeit they were persecuted of men, yet were they
comforted of the Lord with such inward joy and peace of
conscience, that some, writing to their friends, professed they
were never so merry before in all their lives, some leaped for
joy, some for triumph would put on their scarfs, some their
wedding garment, going to the fire; others kissed the stake, some
embraced the faggots, some clapt their hands, some sang psalms;
universally they all forgave and prayed for their enemies; no
murmuring, no repining was ever heard amongst them: so that most
truly might be verified in them, which their persecutors were wont
to sing in their hymns,

Caeduntur gladiis more bidentium,
Non murmur resonat, nec querimonia:
Sed corde tacito mens bene conscia
Conservat patientiam, &c.

     Briefly, so great was their patience, or rather so great was
God's Spirit in them, that some of them, in the flaming fire,
moved no more than the stake whereunto they were tied. In fine, in
them most aptly agreed the special tokens which most certainly
follow the true children of God; that is, outward persecution, and
inward comfort in the Holy Ghost. In the world (saith Christ our
Saviour) ye shall have affliction; but in me ye shall have peace,
&c.

     And likewise the words of St. Paul be plain: Whosoever, saith
he, studieth to live godly in Christ, shall suffer persecution.

     But then, what followeth with this persecution? The said
apostle again thus declareth, saying, As the passions of Christ
abound in us, so aboundeth also our consolation by Christ, &c.;
according as by the examples of these godly martyrs right
perfectly we may perceive. For as their bodies outwardly lacked no
persecutions by the hands of the wicked, so, amongst so many
hundreds of them that stood and died in this religion, what one
man can be brought forth, which either hath been found to have
killed himself, or to have died otherwise than the true servant of
God, in quiet peace, and much comfort of conscience?

     Which being so, what greater proof can we have to justify
their cause and doctrine against the persecuting Church of Rome,
than to behold the ends of them both? first, of the protestants,
how quietly they took their death, and cheerfully rested in the
Lord; and contrariwise, to mark these persecutors, what a wretched
end commonly they do all come unto. Experience whereof we have
sufficient in the examples above declared, and also of late in
Bonner, who albeit he died in his bed unrepentant, yet was it so
provided by God, that as he had been a persecutor of the light,
and a child of darkness, so his carcass was tumbled into the earth
in obscure darkness, at midnight, contrary to the order of all
other Christians; and as he had been a murderer, so was he laid
amongst thieves and murderers, a place by God's judgment rightly
appointed for him.

     And albeit some peradventure, that have been notable
persecutors in times past, do yet remain alive, who, being in the
same cause as the others were, have not yet felt the weight of
God's mighty hand, yet let not them think, that because the
judgment of God hath lighted sooner upon others, therefore it will
never light upon them; or because God of his mercy hath granted
them space to repent, let not them therefore of God's lenity build
to themselves an opinion of indemnity. The blood of Abel cried
long, yet wrought at length. The souls of the saints slain under
the altar were not revenged at the first. But read forth the
chapter, and see what followed in the end. Blood, especially of
Christ's servants, is a perilous matter, and crieth sore in the
ears of God, and will not be stilled with the laws of men.

     Wherefore let such blood-guilty homicides beware, if not by
counsel, at least by the examples of their fellows. And though
princes and magistrates, under whose permission they are suffered,
do spare their lives, let them not think therefore, (as some of
them shame not to say,) that man hath no power to hurt them; and
so think to escape unpunished, because they be not punished by
man; but rather let them fear so much the more. For, oftentimes,
such as have been persecutors and tormentors to God's children,
God thinketh them not worthy to suffer by man, but either
reserveth them to his own judgment, or else maketh them to be
their own persecutors, and their own bands most commonly hangmen
to their own bodies.

     So Saul, after he had persecuted David, it was unneedful for
David to pursue him again: for he was revenged of him, more than
he desired. It was needless to cause Ahithophel to be hanged; for
he himself was the stifler or strangler of his own life.

     Neither for the apostles to pursue Judas that betrayed their
Master; for he himself was his own hangman, and no man else, that
his body burst, and his guts burst out.

     Sennacherib, had he not for his persecutors his own sons, and
it cost Hezekiah nothing to be revenged of him for his tyranny.

     Antiochus and Herod, although the children of God, whom they
so cruelly persecuted, laid no hands upon them, yet they escaped
not unpunished of God's hand, who sent lice and worms to be their
tormentors, which consumed and eat them up.

     Pilate, after he had crucified Christ our Saviour, within few
years after was he not driven to hang himself?

     Nero, after his cruel murders and persecutions stirred up
against the Christians, when he should have been taken by the
Romans, God thought him not so worthy to be punished by the hands
of them, but so disposed the matter, that Nero himself, when he
could find no friend nor enemy to kill him, made his own hands to
be his own cut-throat.

     Dioclesian, with Maximinian his fellow emperor, which were
the authors of the tenth and last persecution against the
Christians, being in the midst of their furious tyranny against
the name of Christ, needed no man's help, to bridle them and pluck
them back: for God, of his secret judgment, put such a snaffle in
the mouths of these tyrants, that they themselves, of their own
accord, deposed and disposes hemselves of their imperial function,
and lived as private persons all their lives after: and
notwithstanding that Maximinian, after that, sought to resume his
imperial state again, yet by Maxentius his son he was resisted,
and shortly after slain.

     What should I here speak of the cruel emperor Maximinus? who,
when he had set forth his proclamation engraven in brass, for the
utter abolishing of Christ and his religion, was not punished by
man, but had lice and vermin gushing out of his entrails, to be
his tormentors; with such a rotten stench laid upon his body, that
no physicians could abide to come near, and was caused to be slain
for the same.

     Maxentius the son of Maximinian, and Pharaoh the King of
Egypt, as they were both like enemies against God and his people,
so drank they both of one cup, not perishing by any man's hand,
but both in like manner, after, were drowned with their harness in
the water. Furthermore, and briefly in this matter to conclude, if
the kings among the Jews, which were bloody and wicked, were not
spared, as Ahaz, Ahab, Jezebel, Manasseh, Jehoiakim, Zedekiah,
with many others, but had at length, although it were long, the
hire of their iniquity: let not these bloody catholics then think,
which have been persecutors of Christ's saints, that they, being
in the same cause as the others above recited were, shall escape
the same judgment, which the longer it is deferred, the sorer many
times it striketh, unless by due repentance it be prevented in
time; which I pray God it may.

     Innumerable examples more to the same effect and purpose
might be inferred, whereof plentiful store we have in all places,
and in all ages of men, to be collected. But these hitherto for
this present may suffice, which I thought here to notify unto
these our bloody children of the murdering mother Church of Rome,
of whom it may well be said, "Your hands be full of blood," &c.;
to the intent that they, by the examples of their other fellows
before mentioned, may be admonished to follow the prophet's
counsel which followeth, and biddeth, "Be you washed, and make
yourselves clean," &c.; and not to presume too far upon their own
security, nor think themselves the further off from God's hand,
because man's hand forbeareth them.

     I know and grant, that man hath no further power upon any,
than God from above doth give. And what the laws of this realm
could make against them, as against open murderers, I will not
here discuss, nor open that I could say (because they shall not
say that we desire their blood to be spilt, but rather to be
spared): but yet this I say, and wish them well to understand,
that the sparing of their lives, which have been murderers of so
many, is not for want of power in magistrates, nor for lack of any
just law against them, whereby they might justly have been
condemned, if it had so pleased the magistrates to proceed (as
they might) against them; but because Almighty God, peradventure,
in his secret purpose, having something to do with these
persecutors, hath spared them hitherto; not that they should
escape unpunished, but that peradventure he will take his own
cause into his own hand, either by death to take them away, (as he
did by Bonner, and by all promoters in a manner of Queen Mary's
time,) or else to make them to persecute themselves with their own
hands; or will stir up their conscience to be their own confusion,
in such sort as the church shall have no need to lay any hands
upon them.

     Wherefore, with this short admonition to close up the matter,
as I have exhibited in these histories the terrible ends of so
many persecutors plagued by God's hand; so would I wish all such
whom God's lenity suffereth yet to live, this wisely to ponder
with themselves: that as their cruel persecution hurteth not the
saints of God, whom they have put to death, so the patience of
Christ's church, suffering them to live, doth not profit them, but
rather heapeth the greater judgment of God upon them in the day of
wrath, unless they repent in time; which I pray God they may.



434. QUEEN ELIZABETH.
Illustration: Queen Elizabeth


     And now to re-enter again to the time and story of Queen
Elizabeth, where we left before.

     In her advancement and this her princely governance, it
cannot sufficiently be expressed, what felicity and blessed
happiness this realm hath received in receiving her at the Lord's
almighty and gracious hand. For as there have been divers kings
and rulers over this realm, and I have read of some, yet I could
never find in English chronicle the like that may be written of
this our noble and worthy queen, whose coming in was not only so
calm, so joyful, and so peaceable, without shedding any blood, but
also her reign hitherto, (reigning now twenty-four years and
more,) hath been so quiet, that yet (the Lord have all the glory)
to this present day, her sword is a virgin spotted and polluted
with no drop of blood. In speaking whereof, I take not upon me the
part here of the moral or of the divine philosopher, to judge of
things done, but only keep me within the compass of an
historiographer, declaring what hath been before, and comparing
things done with things now present, the like whereof, as I said,
is not to he found lightly in chronicles before. And this, as I
speak ttoly, so I would to be taken without flattery to be left to
our posterity, ad sempiternam clementiae illius memoriam. In
commendation of which her clemency, I might also here add how
mildly her Grace, after she was advanced to her kingdom, did
forgive the foresaid Sir Henry Benifield without molestation,
suffering him to enjoy goods, life, lands, and liberty. But I let
this pass.

     Thus hast thou, gentle reader, simply but truly described
unto thee the time, first of the sorrowful adversity of this our
most sovereign queen that now is, also the miraculous protection
of God, so graciously preserving her in so many straits and
distresses, which I thought here briefly to notify, the rather for
that the wondrous works of the Lord ought not to be suppressed,
and that also her Majesty, and we likewise, her poor subjects,
having thereby a present matter always before our eyes, be
admonished both how much we are bound to his Divine Majesty, and
also to render thanks to him condignly for the same. Now remaineth
likewise, in prosecuting the order of this, as of other histories
before, to notify and discourse of things memorable especially in
the church, such as happened in the time of this her Majesty's
quiet and joyful government. And first, here I let pass by the way
the death of Cardinal Pole, which was the next day after the death
of Queen Mary; the death also of Christopherson bishop of
Chichester, and Hopton bishop of Norwich; omitting also to speak
of Dr. Weston, who, being chief disputer against Cranmer, Ridley,
and Latimer, as is before declared, first fell in displeasure with
the cardinal and other bishops, because he was unwilling to part
from his deanery and house of Westminster unto the monks, whom
indeed he favoured not, although in other things a maintainer of
the Church of Rome. Then, being removed from thence, be was made
dean of Windsor, where he, being apprehended in advowtry, was by
the same cardinal put from all his spiritual livings. Wherefore he
appealed to Rome, and, flying out of the realm, was taken by the
way and clapped in the Tower of London, where he remained until
this time that Queen Elizabeth was proclaimed; at which time being
delivered, he fell sick and died.

     Also I let pass the coronation of this our most noble and
Christian princess, and the order of the same, which was the
fifteenth day of January, anno 1559. To pass over also the
triumphant passage and honourable entertainment of the said our
most dread sovereign through the city of London, with such
celebrity, prayers, wishes, welcomings, cries, tender words,
pageants, interludes, declamations, and verses set up, as the like
hath not commonly been seen, arguing and declaring a wonderful
earnest affection of loving hearts toward their sovereign. Item,
To pretermit in silence the letters gratulatory, sent to her
Majesty from divers and sundry foreign places, as from Zurich,
Geneva, Basil, Bern, Wittenburg, Strasburg, Frankfort, &c.: these,
I say, with many other things to let pass, we will now (God
willing) begin with the disceptation or conference between the
popish bishops, and the learned men exiled in Germany, had at
Westminster; after that first we have inserted a certain oration
of a worthy gentleman, called Master John Hales, sent and
delivered to the said Queen Elizabeth in the beginning of her
reign, the copy whereof is this.

To the noble Queen Elizabeth.

     "Albeit there be innumerable gifts and benefits of Almighty
God, whereof every one would wonderfully comfort any person, on
whom it should please his goodness to bestow it; yet is none of
them, either separate by itself, or joined with any other, or yet
all mingled together, to be compared to this one: that it hath
pleased God of his mercy to deliver this realm, our country, from
the tyranny of malicious Mary, and to commit it to the government
of virtuous Elizabeth. For if a man had all the treasure of
Solomon, and might not be suffered to have the use thereof, in
what better case were he, than miserable Tantalus, over whose head
the apples continually hung, yet, being hunger-starved, he could
never touch them? If a man had as strong a body as had Samson, and
besides, were as whole as a fish, as the proverb is, yet, if he
were kept in bands, what should it avail him? Yea, rather, if it
be well considered, it is a hurt to him, if continuance of torment
and pains may be a hurt.

     "If a man had as many children as had Gideon the judge, and
might not be so suffered to bring them up in the fear of God, and
good knowledge and manners, had he not been more happy to be
without them, than to have them? If a man had as much knowledge of
God as had St. Paul, and durst not profess it openly with mouth,
as he is commanded, but for fear of death should declare the
contrary in deed, slander the word of God, and deny Christ, which
is forbidden, should it not rather be a furtherance to his
damnation than otherwise?

     And, to be short, if any one man had all these gifts
together, or generally all the gifts of fortune, the body, the
mind, and of grace, yet if he might not have the use of them, what
should they profit him? Verily, nothing at all. For felicity is
not in having, but in using; not in possessing, but in occupying;
not in knowledge, but in doing.

     "But alas! our natural mother England, which hath been
counted to be the surest, the richest, and of late also the most
godly nation of the earth, hath been these whole five years most
violently by tyrants forced to lack the use of all the gifts and
benefits wherewith God and nature hath endued her. Her natural and
loving children could not be suffered to enjoy their right
inheritance, whereby they might relieve and succour her or
themselves; but whatsoever they had was, either by open force, or
by crafty dealing, pulled from them. And surely this had been
tolerable, if none other mischief had been therewith intended.

     "He is a gentle thief, (if thieves may be counted gentle,)
that only robbeth a man of his goods, and refraineth violent hands
from his person: for such loss, with labour and diligence, may be
recovered. He may be called a merciful murderer, that only killeth
the aged parents, and useth no force on the children. For nature
hath made all men mortal, and that in like space; and to kill the
parents, is as it were but a prevention of a short time, if it
were to the uttermost enjoyed. But these tyrants were more
ungentle than common thieves, more empty of mercy than common
murderers. For they were not only not contented to have the goods
of the people, but they would have it delivered to them by the
owners' own hands, that it might be said to the world, they gave
it with their heart; and were not therewith pleased, but they
would have their lives, that they should not bewray them; and yet
herewith they were not satisfied, but they meant to root out the
whole progeny and nation of Englishmen, that none should be left
to revenge and cry out on their extremities, and to bring our
country into the Spaniards' dominion.

     "It is a horrible cruelty for one brother to kill another,
much more horrible for the children to lay violent and murdering
hands on their parents, but most horrible of all to murder the
children in the sight of their parents, or the parents in the
sight of their children, as these most cruel tormentors have done.

     "But what do I stand in these things, which have some
defence, because the Turks perchance use so to do; and ethnics
kill one another, to make sacrifice of men to their fantastical
gods?

     "It was not enough for these unnatural English tormentors,
tyrants, and false Christians, to be the lords of the goods,
possessions, and bodies of their brethren and countrymen: but,
being very antichrist, and enemies of Christ's cross, they would
be gods, and reign in the consciences and souls of men. Every man,
woman, and child, must deny Christ in word openly, abhor Christ in
their deeds, slander his gospel with word and deed, worship and
honour false gods, as they would have them, and themselves did,
and so give body and soul to the devil their master, or secretly
flee; or, after inward torments, be burnt openly. O cruelty,
cruelty! far exceeding all cruelties committed by those ancient
and famous tyrants and cruel murderers, Pharaoh, Herod, Caligula,
Nero, Domitian, Maximinian, Dioclesian, Decius, whose names, for
their cruel persecution of the people of God, and their own
tyranny practised on the people, have been, be, and ever shall be 
in perpetual hatred, and their souls in continual torment in hell.
If any man would take upon him to set forth particularly all the
acts that have been done these full five years, by this unnatural
woman, (no, no woman, but a monster, and the devil of hell covered
with the shape of a woman,) as it is most necessary for the glory
of God, and the profit of his church and this realm, it should be
done; he shall find it a matter sufficient for a perfect great
history, and not to be contained in an oration, to be uttered at
one time by the voice of man. But to comprehend the sum of all
their wickedness in few words: behold, whatsoever malice in
mischief, covetousness in spoil, cruelty in punishing, tyranny in
destruction could do, that all this poor English nation, this full
five years, suffered already; or should have suffered, had not the
great mercy of God prevented it.

     "And albeit there have been many that have hazarded and lost
their lives to shake off this most rough break (wherewith this
virago, rather than virgin, as she would be called and taken,
boasted herself to be sent of God, to ride and tame the people of
England); albeit there have been many that have gone about to
loose their brethren out of the yoke of this most miserable
captivity; and albeit some have proved to break the bands of this
most cruel tyranny: yet could they never bring to pass that, which
they so earnestly laboured, and so manfully attempted.

     "And it is nothing to be wondered, let the papists boast
thereof what it pleaseth them. For Almighty God, being a most
indifferent Governor, punishing evil, and rewarding good, could
not of his justice suffer his scourge so soon to be taken from
this our land, if he meant the salvation of the people, as most
manifestly it appeareth he did. For having once given to this
realm the greatest jewel that might be, that is, the free use of
his lively word, (which if they had embraced and followed, it
would have reformed all disorders and sins for which his wrath was
kindled and provoked,) the people nothing regarded it, but either
utterly contemned it, or abused it; and many made it a cloak and
colour to cover their mischief. So that if he should suddenly have
withdrawn this plague, as tyrants and evil governors be the plague
of God, they would neither have passed on his justice, nor yet
should they have felt the sweetness of his mercy. For commonly the
people regard but things present, and neither remember things
past, nor yet pass on things to come, unless they be warned by
exceeding extremities.

     "Besides this, it is most evident, that he had determined to
make this noble conquest alone, with his own hand and mighty
power; and would not that it should be done by man, lest man
should impute any part of the glory of this victory to his own
strength, or to his own policy; or that fortune should seem to
bear any stroke in so glorious a conquest, and so be partaker, in
men's opinions, of the triumph so worthy.

     "Neither did his almighty power work this when man would have
it despatched, that is, as soon as the enemy began to gather their
force; for it is not so great a victory to discomfit a few
dispersed people, as it is to destroy a perfectly united army: but
he suffered them to make their force as great as was possible, to
work whatsoever mischiefs by spoil, banishment, prisonment,
hanging, heading, burning, or otherwise could be imagined.

     "Neither would his most provident wisdom do it out of season;
but, as the good husbandman doth not crop his tree till he hath
rendered his fruit, so would he not root out these pestilent
tyrannies, till the most profit might be taken thereof.

     "When he had given sufficient leisure to all kind of men to
declare themselves; who were crocodiles, sometimes lying in water,
sometimes on land, that is, both gospellers and papists; who where
sponges, suspected whether they had life or not life, whether they
were Christians or epicures; who were cameleons, that could turn
themselves into all colours; with protestants, protestants; with
papists, papists; with Spaniards, Spaniards; with Englishmen,
Englishmen: who were gnathos, that could apply themselves to every
man's appetite that was in authority; who were marigolds, that
followed Mary's mad affections; who were weather-cocks, that did
turn with every wind; who were mastiffs, that could bite, and bark
not; who were curs, ever barking; who were foxes, that would
promise much, and perform nothing; who could bind themselves with
many oaths, and do clean contrary; who were Cains, that sought the
innocent Abels' deaths; who were the wolves, that worried the
lambs. And finally, when he had suffered the spiritual shavelings
to spew out their venom, and every man plainly to declare
outwardly what he was inwardly, then doth he work this most
victorious conquest. And with his works he seemeth plainly to say
thus unto us: 'Ye see, my people, what I have done for you, not
for your sakes, which nothing regarded the benefits that I most
plenteously poured on you, and have deserved most grievous
punishment for your unthankfulness; but of mine infinite mercy,
and for my glory's sake, which I will have opened to all the world
in these latter days, to the fear of evildoers, and to the comfort
of the well-doers. Provoke no more my wrath: ye see what will
follow it. Be hereafter more prudent and wise than ye were before.
Ye may, if ye will, be more circumspect in time to come, than ye
have been in the time past: ye may, if ye list, put me to less
trouble, and keep yourselves in more safety. I have not only
discovered mine, yours, and my land of England's enemies, and all
the crafts, subtleties, and policies that have been, or may be
used by them, or any like hereafter; but I have also taken away
their head and captain, and destroyed a great number of them, that
ye should not be troubled with them; and some of them have I left,
that ye may make them spectacles and examples, to the terror and
fear of their posterity. Love me, and I will love you: seek my
honour and glory, and I will work your commodity and safety: walk
in my ways and commandments, and I will be with you for ever.'

     "Surely, if we consider the wonderful mercy that it hath
pleased God to use towards us, in the delivering of the realm, and
us his people, out of the hands of those most cruel tyrants, as we
cannot but do, unless we will declare ourselves to be the most
unthankful people that ever lived, we must needs judge it not only
worthy to be compared to, but also far to exceed, the deliverance
of the children of Israel out of Egypt from the tyranny of
Pharaoh, and from the powers of Holofernes and Sennacherib: for it
is not read, that either Pharaoh, or the other two, sought any
other thing, than to be the lords of the goods and bodies of the
Israelites: they forced them not to commit idolatry, and to serve
false gods, as these English tyrants did.

     "But besides, if we will note the wonderful works of God in
handling this matter, we shall well perceive, that far much more
is wrought to his glory, and to the profit of his church and
people, than perchance all men at the first do see. For he hath
not only despatched the realm of the chief per sonages and head of
these tyrants, but also as it were declareth, that he minded not
that either they or their doings should continue. For, albeit that
all acts done by tyrants tyrannously, be by all laws, reason, and
equity, of no force, yet, because no disputation should follow on
this -- what is tyrannously done, and what is not tyrannously
done, he hath provided that this question needeth not to come in
question; for he utterly blinded their eyes, and suffered them to
build on false grounds, which can no longer stand than they be
propt up with rope, sword, and faggot. For her first parliament,
whereon they grounded and wrought a great part of their tyranny,
and wherein they meant to overthrow whatsoever King Edward had for
the advancement of God's glory brought to pass, was of no force or
authority. For she, perceiving that her enemy's stomach could not
be emptied, nor her malice spewed on the people by any good order,
she committeth a great disorder. She, by force and violence,
taketh from the commons their liberty, that, according to the
ancient laws and customs of the realm, they could not have their
free election of knights and burgesses for the parliament: for she
well knew, that if either Christian men, or true Englishmen,
should be elected, it was not possible [for] that to succeed,
which she intended. And therefore in many places divers were
chosen by force of her threats, meet to serve her malicious
affections. Wherefore that parliament was no parliament, but may
be justly called a conspiracy of tyrants and traitors. For the
greater part, by whose authority and voices things proceeded in
that court, by their acts most manifestly declared themselves so:
the rest, being both Christians and true Englishmen, although they
had good wills, yet were not able to resist or prevail against the
multitude of voices and suffrages of so many evil, false to God,
and enemies to their country.

     "Also divers burgesses being orderly chosen, and lawfully
returned, as in some places the people did what they could to
resist her purposes, were disorderly and unlawfully put out, and
others, without any order of law, in their places placed. Dr. 
Taylor, bishop of Lincoln, a Christian bishop and a true
Englishman, being lawfully and orderly called to the parliament,
and placed in the lords' house in his degree, was, in his robes,
violently thrust out of the house. Alexander Nowell with two 
others, all three being burgesses for divers shires, and Christian
men and true Englishmen, and lawfully chosen, returned, and
admitted, were, by force, put out of the house of the commons: for
the which cause the said parliament is also void, as by a
precedent of the parliament holden at Coventry, in the thirty-
eighth year of King Henry the Sixth, it most manifestly appeareth.
And the third parliament, called in the name of her husband, and
of her evil Grace, wherein they would have undone that her noble
father and the realm had brought to pass for the restitution of
the liberty of the realm, and for extinguishment of the usurped
authority of the bishop of Rome, is also void, and of none
authority; for that the title and style of supreme head of the
Church of England, which by a statute made in the thirty-fifth
year of the reign of the said King Henry, was ordained, that it
should be united and annexed for ever to the imperial crown of
this realm, was omitted in the writs of summoning. Wherefore, as a
woman can bring forth no child without a man, so cannot those
writs bring forth good and sure fruit, because this part of the
title, which was ordained by the parliament for the form to be
always used in the king's style, was left out. For greater error
is in lack of form, than in lack of matter; and where the
foundation is naught, there can nothing builded thereon be good.
There is no law spiritual nor temporal, (as they term them,) nor
any good reason, but allows these rules for infallible principles.
And if any man will say, that it was in the free choice, liberty,
and pleasure of the king of this realm, and the queen, whether
they would express the said title in their style, or not, -- as
that subtle serpent Gardiner, being chancellor of the realm, and
traitorously sending out the writs of parliament without the same
style, perceiving he had over-shot himself in calling the
parliament, and having committed many horrible murders and most
mischievous acts, would have excused it, as appeareth by a piece
of a statute made in the same parliament, in the eighth chapter
and two-and-twentieth leaf, it may be justly and truly answered,
that they could not so do. For although every person may by law
renounce his own private right, yet may he not renounce his right
in that which toucheth the commonwealth, or a third person.

     "And this title and style more touched the commonwealth and
realm of England, than the king. For, as I said before, it was
ordained for the conservation of the liberty of the whole realm,
and to exclude the usurped authority of the bishop of Rome. And
therefore no king nor queen alone could renounce such title: but
it ought (if they would have it taken away) to be taken away
orderly and formally by act of parliament, sufficiently called and
summoned. For the natural and right way to loose and undo things,
is to dissolve them by that means they were ordained. And so it
most manifestly appeareth, that all their doings, from the
beginning to the end, were and be of none effect, force, or
authority: but all that they have done, hath been mere tyranny. O
most marvellous providence of Almighty God, that always, and in
all things, doth that is best for the wealth of his people! O most
mighty power, that so suddenly overthroweth the counsels of the
wicked, and bringeth their devices to nought! O infinite mercy,
that so gently dealeth with his people, that he saveth them whom
he might most justly destroy! O most joyful, most merry, and never
to be forgotten 'Hope-Wednesday,' in which it hath pleased thee, O
God, to deliver thy church, this realm, and thy people from so
horrible tyranny! No tongue can express, no pen can indite, no
eloquence can worthily set out, much less exornate these thy
marvellous doings. No, no heart is able to render unto thy
goodness sufficient thanks for the benefits we have received. Who
could ever have hoped this most joyful time? Yea, who did not look
rather for thy most sharp visitation, and utter destruction of
this realm, as of Sodom, Gomorrah, and Jerusalem? But we see and
feel, good Lord, that thy mercy is greater than all men's sins,
and far above all thy works.

     "And albeit there is no Christian and natural Englishman,
woman, or child, either present, or that shall succeed us, which
is not or shall not be partaker of this most exceeding mercy and
wonderful benefit of Almighty God, and therefore is bound
continually to praise and thank him; yet there is not one creature
that is more bound so to do, than you, noble Queen Elizabeth! For
in this horrible tyranny, and most cruel persecution, your Grace
hath been more hunted for than any other. Divers times they have
taken you; sometimes they have had you in stronghold, secluded
from all liberty; sometimes at liberty, but not without most cruel
gaolers' custody; and many times they determined, that without
justice ye should be murdered privily. They thought, if your Grace
had been suppressed, they should have fully prevailed: if ye had
been destroyed, their doings for ever should be established: if ye
had been taken out of the way, there were none left that would or
could undo that they had ordained. But He that sitteth on high,
and laugheth at their madness, would not suffer that the malicious
purposes and most cruel devised injustice should have success. He
took upon him the protection of you. He only hath been our
Jehosheba, that preserved you from this wicked Athaliah: he only
was the Jehoiada, that destroyed this cruel Athaliah: he only hath
made you queen of this realm, instead of this mischievous Marana.
No earthly creature can claim any piece of thanks there-for; no
man's force, no man's counsel, no man's aid, hath been the cause
thereof. Wherefore, the greater his benefits have been toward you,
the more are you bound to seek his glory, and to set forth his
honour. Ye see his power, what he is able to do: he alone can
save, and he can destroy; he can pull down, and he can set up. If
ye fear him, and seek to do his will, then will he favour you, and
preserve you to the end from all enemies, as he did King David. If
ye now fall from him, or juggle with him, look for no more favour
than Saul had showed to him. But I have a good hope, that both his
justice and benefits be so printed in your heart, that ye will
never forget them; but seek by all means to have the one, and to
fear to fall into the other. I trust, also, your wisdom will not
only consider the causes of this late most sharp visitation, but
also to your uttermost power endeavour to out-root them.

     "And forasmuch as, besides this infinite mercy poured on your
Grace, it hath pleased his Divine providence to constitute your
Highness to be our Deborah, to be the governess and head of the
body of this realm, to have the charge and cure thereof, it is
requisite above all things, as well for his glory and honour, as
for your discharge, quietness, and safety, to labour that the same
body now at the first be cleansed, made whole, and then kept in
good order. For as, if the body of man be corrupted and diseased,
he is not able to manage his things at home, much less to do any
thing abroad; so, if the body of a realm be corrupt and out of
order, it shall neither be able to do any thing abroad, if
necessity should require, nor yet prosper in itself. But this may
not be done with piecing and patching, cobbling and botching, as
was used in time past, whilst your most noble father and brother
reigned. For as if a man cut off one head of the serpent Hydra,
and destroy not the whole body, many will grow instead of that
one; and as in a corrupt body that hath many diseases, if the
physician should labour to heal one part, and not the whole, it
will in short time break out afresh: so, unless the body of a
realm or commonwealth be clean purged from corruption, all the
particular laws and statutes that can be devised, shall not profit
it. We need no foreign examples to prove it: look upon this realm
itself, it will plainly declare it. And as it is not enough to
cleanse the body from its corruption, but there must be also
preservatives ministered to keep it from putrefaction; for
naturally of itself it is disposed to putrefy; so, after the body
of a realm is purged, unless there be godly ordinances for the
preservation thereof ordained and duly ministered, it will return
to the old state. For this body, which is the people, is
universally, naturally, disposed to evil, and without compulsion
will hardly do that is its duty.

     "Thus must your Grace do, if ye mind the advancement of God's
glory, your own quietness and safety, and the wealth of this your
body politic. And they be not hard to bring to pass, where
goodwill will vouchsafe to take to her a little pain. The realm
will soon be purged, if vice and self-love be utterly condemned.
It will be in good state preserved, if these three things -- God's
word truly taught and preached, youth well brought up in godly and
honest exercises, and justice rightly ministered -- may be
perfectly constituted. And without this foundation, let men
imagine what it pleaseth them, the spiritual house of God shall
never be well-framed nor builded, nor the public state of your
realm well-ordered. For in what body God's word lacketh, the unity
and charity that ought to be among the members thereof, and which
knitteth them together, is soon extinguished. Where the youth are
neglected, there can no good success be hoped, no more than the
husbandman can look for a good crop where he sowed no good seed.
And where justice is not truly and rightly ministered, there the
more laws and statutes be heaped together, the more they be 
contemned. And surely if this thing could not without exceeding
charges be compassed, as God forbid that charges should be
weighed, be they never so great, where God's glory and the wealth
of the realm may be furthered; yet ought it not to be neglected.
What charges did King David the father, and King Solomon his son,
employ to build the stony house of God! How much more charges
should a Christian employ to build and set up the lively house of
God! But verily, I am fully persuaded that it shall not be
chargeable to do this. No, a great deal of superfluous charges,
which otherwise your Grace shall be forced to sustain, shall be
thus clean cut away, and so your revenues by a mean most
profitable, and to no good person hurtful, increased.

     "Wherefore, for God's sake, noble queen, let not the
opportunity, now by God offered, be by your Grace omitted. A
physician can in nothing so much declare his good will and
cunning, nor purchase himself so great estimation, as when he
findeth his patient throughly sick and weakened, and doth restore
him to his perfect health and perfection. Likewise, if a prince
should desire of God a thing whereby he might declare the zeal
that he beareth to God, or whereby he might win fame and glory, he
could desire nothing so much, as to come into a state corrupted,
as this realm of England at this present is; not to destroy it, as
did Caesar, but to make it, as did Romulus.

     "If your Grace can bring this to pass, as I am out of all
doubt ye may quickly, ye shall do more than any of your
progenitors did before you. All men shall confess, that you are
not only for proximity of blood preferred, but rather of God
specially sent and ordained. And as the queen of Sheba came from
far off, to see the glory of King Solomon, a woman to a man, even
so shall the princes of our time come, men to a woman, and kings
marvel at the virtue of Queen Elizabeth. Thus shall we your
subjects be most bound to praise God, and to think ourselves most
happy, that coming so suddenly from the worse, be forthwith
preferred to the best, rid from extremest calamity, and brought to
the greatest felicity; and it shall be besides an example for all
evil princes, to leave their persecution of Christ and his
members, to cease from their tyranny, wherewith they continually
oppress their poor subjects. And so all people, not only we of
this your realm, but of all other nations, shall have just cause
to pray for your Grace's health, and increase of honour."



435. THE DISPUTATION AT WESTMINSTER.

     This oration of Master Hales being premised, now let us
prosecute, the Lord willing, that which we promised, concerning
the disputation or conference had at Westminster. The copy whereof 
here followeth.

     So it pleased the queen's most excellent Majesty, having
heard of the diversity of opinions in certain matters of religion
amongst sundry of her loving subjects, and being very desirous to
have the same reduced to some godly and Christian concord, (by the
advice of the lords and others of the privy council,) as well for
the satisfaction of persons doubtful, as also for the knowledge of
the very truth in certain matters of difference, to have a
convenient chosen number of the best learned of either part, and
to confer together their opinions and reasons, and thereby to come
to some good and charitable agreement. And hereupon by her
Majesty's commandment, certain of her privy council declared this
purpose to the archbishop of York, (being also one of the same
privy council,) and required him that he would impart the same to
some of the bishops, and to make choice of eight, nine, or ten of
them, and that there should be the like number named of the other
part. And further also they declared to him (as then was supposed)
what the matter should be. And as for the time, it was thought
meet to be as soon as possibly might be agreed upon. And then,
after certain days past, it was signified by the said archbishop,
that there were appointed, by such of the bishops to whom he had
imparted this matter, eight persons, that is to say, four bishops
and four doctors: the names of whom here follow underwritten.

THE PAPISTS.
The bishop of Winchester.
The bishop of Lichfield.
The bishop of Chester.
The bishop of Carlisle.
The bishop of Lincoln.
Dr. Cole.
Dr. Harpsfield.
Dr. Langdale.
Dr. Chedsey.

THE PROTESTANTS.
Dr. Scory, bishop of Chichester.
Dr. Coxe.
Master Whitehead.
Master Grindall.
Master Home.
Master Dr. Sands.
Master Guest.
Master AElmer.
Master Jewell.

     They were content, at the queen's Majesty's commandment, to
show their opinions; and, as the said archbishop termed it, render
account of their faith in those matters which were mentioned, and
that especially in writing; although, he said, they thought the
same so determined, as there was no cause to dispute upon them.

     The matter which they should talk upon, was comprehended in
these three propositions, hereunder specified.

     "1. It is against the word of God, and the custom of the
ancient church, to use a tongue unknown to the people, in common
prayers, and the administration of the sacraments.

     "2. Every church hath authority to appoint, take away, and
change ceremonies and ecclesiastical rites, so the same be to
edification.

     "3. It cannot be proved by the word of God, that there is, in
the mass, offered up a sacrifice propitiatory for the quick and
the dead."

     It was hereupon fully resolved by the queen's Majesty, with
the advice aforesaid, that, according to their desire, it should
be in writing on both parts, for avoiding of much altercation in
words; and that the said bishops would, because they were in
authority of degree superiors, first declare their minds and
opinions to the matter, with their reasons in writing. And the
other number, being also nine men of good degree in schools, and
some having been in dignity in the Church of England, if they had
any thing to say to the contrary, should the same day declare
their opinions in like manner; and so each of them should deliver
their writings to the other, to be considered what were to be
improved therein, and the same to declare again in writing at some
other convenient day, and the like order to be kept in all the
rest of the matters. All this was fully agreed upon with the
archbishop of York, and so also signified to both parties.

     And immediately hereupon, divers of the nobility and states
of the realm understanding that such a meeting and conference
should be, and that in certain matters, whereupon (the court of
parliament consequently following) some laws might be grounded;
they made earnest means to her Majesty, that the parties of this
conference might put and read their assertions in the English
tongue, and that in the presence of them of the nobility and
others of her parliament house, for the better satisfaction and
enabling of their own judgments, to treat and conclude of such
laws as might depend hereupon.

     This also, being thought very reasonable, was signified to
both parties, and so fully agreed upon, and the day appointed for
the first meeting, to be the Friday in the forenoon, being the
last of March, at Westminster church. At which foresaid day and
place, both for good order and for honour of the conference, by
the queen's Majesty's commandment, the lords and others of the
privy council were present, and a great part of the nobility also.
And notwithstanding this former order appointed, and consented
unto by both parties, yet the bishop of Winchester and his
colleagues alleged they had mistaken that their assertions and
reasons should be written, and so only recited out of the book,
saying their book was not then ready written, but they were ready
to argue and dispute, and therefore they would, for that time,
repeat in speech, that which they had to say to the first
probation.

     This variation from the former order, and especially from
that which themselves had by the said archbishop in writing before
required, adding thereto the reason of the apostle, that to
contend with words is profitable to nothing, but to subversion of
the hearer, seemed to the queen's Majesty's council somewhat
strange; and yet was it permitted without any great reprehension,
because they excused themselves with mistaking the order, and
agreed that they would not fail but put it in writing, and,
according to the former order, deliver it to the other part; and
so the said bishop of Winchester and his colleagues appointed Dr.
Cole, dean of Paul's, to be the utterer of their minds; who,
partly by speech only, and partly by reading of authorities
written, and at certain times being informed of his colleagues
what to say, made a declaration of their meanings and their
reasons to their first proposition: which being ended, they were
asked by the lord keeper, if any of them had any more to be said,
and they said, No. So, as the other part was licensed to show
their minds, they did it according to the first order, exhibiting
all that which they meant to be propounded, in a book written;
which, after a prayer and invocation, made most humbly to Almighty
God for the enduing of them with his Holy Spirit, and a
protestation also to stand to the doctrine of the catholic church,
builded upon the Scriptures, and the doctrine of the prophets and
the apostles, was distinctly read by one Robert Horne, bachelor in
divinity, late dean of Durham, and afterwards bishop of
Winchester. The copy of which their protestation here followeth,
according as it was by them penned and exhibited, with their
preface also before the same.

     "Forasmuch as it is thought good unto the queen's most
excellent Majesty, (unto whom in the Lord all obedience is due,)
that we should declare our judgment in writing upon certain
propositions; we, as becometh us to do herein, most gladly obey.

     "Seeing that Christ is our only Master, whom the Father hath
commanded us to hear; and seeing also his word is the truth, from
the which it is not lawful for us to depart, no, not one hair's
breath, and against the which (as the apostle saith) we can do
nothing; we do in all things submit ourselves unto this truth, and
do protest, that we will affirm nothing against the same.

     "And forasmuch as we have for our mother the true and
catholic church of Christ, which is grounded upon the doctrine of
the apostles and prophets, and is of Christ the Head in all things
governed; we do reverence her judgment, we obey her authority as
becometh children; and we do devoutly profess, and in all points
follow the faith which is contained in the three creeds, that is
to say, of the apostles, of the council of Nice, and of
Athanasius.

     "And seeing that we never departed, neither from the doctrine
of God which is contained in the holy canonical Scriptures, nor
yet from the faith of the true and catholic church of Christ; but
have preached truly the word of God, and have sincerely ministered
the sacraments according to the institution of Christ, unto the
which our doctrine and faith the most part also of our adversaries
did subscribe not many years past, (although now, as unnatural,
they are revolted from the same,) we desire that they render
account of their backsliding, and show some cause wherefore they
do not only resist that doctrine which they have before professed,
but also persecute the same by all means they can. We do not
doubt, but through the equity of the queen's most excellent
Majesty, we shall in these disputations be entreated more gently
than in years late past, when we were handled most unjustly and
scantly after the common manner of men. As for the judgment of the
whole controversy, we refer unto the most Holy Scriptures, and the
catholic church of Christ (whose judgment unto us ought to be most
sacred): notwithstanding by the catholic church we understand not
the Romish church, whereunto our adversaries attribute such
reverence, but that which St. Augustine and other fathers affirm
ought to be sought in the Holy Scriptures, and, which is governed
and led by the Spirit of Christ.

     "It is against the word of God, and the custom of the
primitive church, to use a tongue unknown to the people in common
prayers and administration of the sacraments.

     "By these words, 'the word of God,' we mean only the written
word of God, or canonical Scriptures: and by 'the custom of the
primitive church,' we mean the order most generally used in the
church for the space of five hundred years after Christ, in which
times lived the most notable fathers, as Justin, Irenaeus,
Tertullian, Cyprian, Basil, Chrysostom, Jerome, Ambrose,
Augustine, &c.

     "This assertion above written hath two parts. First, that the
use of the tongue not understood of the people, in common prayers
of the church, or in the administration of the sacraments, is
against God's word.

     "The second, that the same is against the use of the
primitive church.

     "I. The first part is most manifestly proved by the 14th
chapter of the First Epistle to the Corinthians, almost throughout
the whole chapter; in the which chapter St. Paul entreateth of
this matter, ex professo, purposely. And although some do cavil
that St. Paul speaketh not in that chapter of praying, but of
preaching, yet is it most evident to any indifferent reader of
understanding, and appeareth also by the exposition of the best
writers, that he plainly there speaketh not only of preaching and
prophesying, but also of prayer and thanksgiving, and generally of
all other public actions, which require any speech in the church
or congregation. For of praying he saith: I will pray with my
spirit, and I will pray with my mind; I will sing with my spirit,
and I will sing with my mind. And of thanksgiving, (which is a
kind of prayer,) Thou givest thanks well, but the other is not
edified. And how shall he which occupieth the room of the
unlearned, say Amen, to thy giving of thanks, when he
understandeth not what thou sayest? And in the end, descending
from particulars to a general proposition, concludeth, that all
things ought to be done to edification. Thus much is clear by the
very words of St. Paul; and the ancient doctors, Ambrose,
Augustine, Jerome, and others, do so understand this chapter, as
it shall appear by their testimonies which shall follow afterward.

     "Upon this chapter of St. Paul we gather these reasons
following.

     "1. All things done in the church or congregation, ought so
to be done as they may edify the same.

     "But the use of an unknown tongue, in public prayer or
administration of sacraments, doth not edify the congregation.

     "Therefore the use of an unknown tongue, in public prayer or
administration of sacraments, is not to be had in the church.

     "The first part of this reason is grounded upon St. Paul's
words, commanding all things to be done to edification.

     "The second part is also proved by St.Paul's plain words.
First by this similitude: If the trumpet give an uncertain sound,
who shall be prepared to battle? Even so likewise, when ye speak
with tongues, except ye speak words that have signification, how
shall it be understood what is spoken? for ye shall but speak in
the air, that is to say, in vain, and consequently without
edifying. And afterwards, in the same chapter he saith, How can he 
that occupieth the place of the unlearned, say Amen, at thy giving
of thanks, seeing he understandeth not what thou sayest? for thou
verily givest thanks well, but the other is not edified. These be
St. Paul's words, plainly proving, that a tongue not understood
doth not edify. And therefore both the parts of the reason thus
proved by St. Paul, the conclusion followeth necessarily.

     "2. Secondly, Nothing is to be spoken in the congregation in
an unknown tongue, except it be interpreted to the people, that it
may be understood. For saith Paul, If there be no interpreter to
him that speaketh in an unknown tongue, let him hold his peace in
the church. And therefore the common prayers and administration of
sacraments, neither done in a known tongue, neither interpreted,
are against the commandment of Paul, and not to be used.

     "3. The minister, in prayer or administration of sacraments,
using language not understood of the hearers, is to them
barbarous, and alien; which of St. Paul is accounted a great
absurdity.

     "4. It is not to be counted a Christian common prayer, where
the people present declare not their assent unto it by saying
Amen; wherein is implied all other words of assent.

     "But St. Paul affirmeth, that the people cannot declare their
assent in saying Amen, except they understand what is said, as
afore.

     "Therefore it is no Christian common prayer where the people
understand not what is said.

     "5. Paul would not suffer, in his time, a strange tongue to
be heard in the common prayer in the church, notwithstanding that
such a kind of speech was then a miracle, and a singular gift of
the Holy Ghost, whereby infidels might be persuaded and brought to
the faith; much less is it to be suffered now, amongst. Christian
and faithful men; especially being no miracle nor especial gift of
the Holy Ghost.

     "6. Some will peradventure answer, that to use any kind of
tongue, in common prayer or administration of sacraments, is a
thing indifferent.

     "But St. Paul is to the contrary: for he commandeth all
things to be done to edification; he commandeth to keep silence if
there be no interpreter; and in the end of the chapter he
concludeth thus: If any man be spiritual or a prophet, let him
know that the things which I write are the commandments of the
Lord. And so shortly to conclude, the use of a strange tongue, in
prayer and administration, is against the word and commandment of
God.

     "To these reasons, grounded upon St. Paul's words, which are
the most firm foundation of this assertion, divers other reasons
may be joined, gathered out of the Scriptures, and otherwise.

     "1. In the Old Testament all things pertaining to the public
prayer, benedictions, thanksgivings, or sacrifices, were always in
their vulgar and natural tongue. In 2 Chron. xxix. it is written,
that Hezekiah commanded the Levites to praise God with the Psalms
of David and Asaph the prophet, which doubtless were written in
Hebrew, their vulgar tongue. If they did so in the shadows of the
law, much more ought we to do the like, who, as Christ saith, must
pray in spiritu at veritate.

     "2. The final end of our prayer, as David saith, is, Ut
populi at conveniant in unum, at annuncient nomen Domini in Sion,
at laudes ejus in Hierusalem, Psal. cii.

     "But the name and praises of God cannot be set forth to the
people, unless it be done in such a tongue as they may understand:
therefore common prayer must be had in the vulgar tongue.

     "3. The definition of public prayer out of the words of St.
Paul, Orabo spiritu, orabo et mente, 1 Cor. xiv. Common prayer is
to lift up our common desires to God with our minds, and to
testify the same outwardly with our tongues; which definition is
approved by St. Augustine, (De Magistro, cap. i.,) Nihil opus est,
inquit, locutione, nisi forte ut sacerdotes faciunt, significandae
mentis causal ut populus intelligat.

     "4. The ministration of the Lord's supper and baptism are as
it were sermons of the death and resurrection of Christ.

     "But sermons to the people must be had in such language as
the people may perceive; otherwise they should be had in vain.

     "5. It is not lawful for a Christian man to abuse the gifts
of God: but he that prayeth in the church in a strange tongue,
abuseth the gifts of God. For the tongue serveth only to express
the mind of the speaker to the hearer. And Augustine saith, 'There
is no cause why we should speak, if they for whose cause we speak
understand not our speaking.'

     "6. The heathen and barbarous nations of all countries and
sorts of men, were they never so wild, evermore made their prayers
and sacrifices to their gods in their own mother tongue. Which is
a manifest declaration that it is the very light and voice of
nature.

     "Thus much upon the ground of St. Paul and other reasons out
of the Scriptures, joining therewith the common usage of all
nations, as the testimony of the law of nature.

     "II. Now for the second part of the assertion, which is, that
the use of a strange tongue in public prayer and administration of
sacraments, is against the custom of the primitive church; it is a
matter so clear, that the denial of it must needs proceed either
of great ignorance, or else of wilful malice.

     "For first of all Justin Martyr, describing the order of the
communion in his time, saith thus: 'Upon the Sunday, assemblies
are made both of the citizens and countrymen, where the writings
of the apostles and of the prophets are read, as much as may be.
Afterwards, when the reader doth cease, the head minister maketh
an exhortation, exhorting them to follow so honest things. After
this we rise all together and offer prayers; which being ended,
(as we have said,) bread and water are brought forth. Then the
head minister offereth prayers and thanksgiving, as much as he
can, and the people answer Amen.'

     "These words of Justin, who lived about one hundred and sixty
years after Christ, considered with their circumstance, declare
plainly, that not only the Scriptures were read, but also that the
prayers and administration of the Lord's supper were done, in a
tongue understood.

     "The liturgies both of Basil and Chrysostom declare, that in
the celebration of the communion, the people were appointed to
answer to the prayer of the minister, sometimes 'Amen;' sometimes,
'Lord have mercy upon us;' sometimes, 'And with thy spirit,' and,
'We have our hearts lifted up unto the Lord,' &c.: which answers
they could not have made in due time, if the prayer had not been
made in a tongue understood.

     "And for further proof, let us hear what Basil writeth in
this matter to the clerks of Neocaesarea: As touching that is laid
to our charge in psalmodies and songs, wherewith our slanderers do
fray the simple, I have thus to say: that our customs and usages
in all churches be uniform and agreeable. For in the night the
people with us rise, go to the house of prayer, and in travail,
tribulation, and continual tears, they confess themselves to God;
and at the last, rising again, go to their songs or psalmody,
where being divided into two parts, they sing by course together,
both deeply weighing and confirming the matter of the heavenly
sayings, and also stirring up their attention and devotion of
heart, which by other means be alienated and plucked away. Then
appointing one to begin the song, the rest follow, and so with
divers songs and prayers passing over the night, at the dawning of
the day, all together, even as it were with one mouth and one
heart, they sing unto the Lord a song of confession, every man
framing to himself meet words of repentance.'

     "If you will fly us from henceforth for these things, ye must
fly also the Egyptians, and the Libyans; ye must eschew both the
Thebans, Palestines, Arabians, the Phoenicians, and the Syrians,
and those that dwell beside the Euphrates; and, to be short, all
those with whom watchings, prayers, and common singing of psalms,
are had in honour."

Testimonies of St. Ambrose, written upon 1 Cor. xiv., Super illud,
Qui enim loquitur linguis.

     "'This is it that he saith, He which speaketh in an unknown
tongue, speaketh to God: for he knoweth all things; but men know
not, and therefore there is no profit of this thing.'

     "Upon these words, If thou bless or give thanks with the
spirit, how shall he that occupieth the room of the unlearned say
Amen, at thy giving of thanks, seeing he understandeth not what
thou sayest? Hoc est, si laudem Dei lingua loquaris ignoto, &c.
'That is,' saith Ambrose, 'if thou speak the praise of God in a
tongue unknown to the hearers. For the unlearned, hearing that
which he understandeth not, knoweth not the end of the prayer, and
he answereth not Amen, that is as much as to say, true, that the
blessing or thanksgiving may be confirmed. For the confirmation of
the prayer is fulfilled by them which do answer Amen. That all
things spoken might be confirmed in the minds of the hearers,
through the testimony of the truth.'

     "Afterward in the same place, upon these words, If any
infidel or unlearned come in, &c.

     "'For when he understandeth, and is understood, hearing God
to be praised, and Christ to be worshipped, he seeth perfectly
that the religion is true, and to be reverenced, wherein he seeth
nothing to be done colourably, nothing in darkness, as among the
heathen, whose eyes are covered, that they, seeing not the things
which they call holy, might perceive themselves to be deluded with
divers vanities. For all falsehood seeketh darkness, and showeth
false things for true. Therefore with us nothing is done privily,
nothing covertly, but one God is simply praised, of whom are all
things, and one Lord Jesus, by whom are all things. For if there
be none which can understand, or of whom he may be tried, he may
say, there is some deceit and vanity, which is therefore sung in
tongues not understood; he meaneth, because it is a shame to open
it.'

     "Let all things be done to edify.

     "'This is the conclusion, that nothing should be done in the
church in vain, and that this thing ought chiefly to be laboured
for, that the unlearned also might profit, lest any part of the
body should be dark through ignorance.'

     "Again, Si non fuerit interpres, taceat in ecclesia.

     "Hoc est, intra se tacite oret aut loquatur Deo, qui audit
muta omnia. In ecclesia enim ille debet loqui qui omnibus prosit.

     "If there be no interpreter, let him keep silence in the
church.

     "'That is, let him pray secretly, or speak to God within
himself, which heareth all dumb things: for in the church he ought
to speak which may profit all men.'

Testimonies out of St. Jerome, upon that place of Paul, Quomodo,
qui supplet locum idiotae, &c.

     "'It is the layman, which hath no ecclesiastical office,'
saith he, 'whom Paul here understandeth to be in the place of the
ignorant man. How shall he answer Amen, to the prayer that he
understandeth not?'

     "'This is Paul's meaning,' saith Jerome: 'If any man speaketh
in strange and unknown tongues, his mind is not to himself without
fruit and profit, but he is not profited that heareth him.'

     "And in the end of his commentary upon the Epistle to the
Galatians, he saith thus: 'That Amen signifieth the consent of the
hearer, and is the sealing up of the truth, Paul in the First
Epistle to the Corinthians teacheth, saying, But if thou shalt
bless in spirit, how shall he who supplieth the place of the
ignorant, at thy prayer answer Amen, seeing he knoweth not what
thou sayest? Whereby he declareth that the unlearned man cannot
answer, although that which is spoken is true, unless he
understand what is said.'

     The same Jerome saith in the preface of St. Paul's Epistle to
the Galatians, that the noise of Amen soundeth in the Roman
church, like a heavenly thunder.

Testimonies out of Basil, Chrysostom, Dionysius, Cyprian,
Augustine, and Justinian.

     "As Jerome compareth this sound of common prayer to thunder,
so Basil compareth it to the sound of the sea, in these words: 'If 
the sea be fair, how is not the assembly of the congregation much
fairer? in the which a joined sound of men, women, and children,
as it were of the waves beating on the shore, is sent forth in our
prayers unto our God.

     "'When the people once hear these words, World without end,
they all forthwith answer, Amen.'

     "And the same writer upon the same chapter, upon these words,
How shall he that occupieth the room of the unlearned, say Amen?
En rursus amussi (quod dicitur) saxum applicat, ecclesiae
aedificationem ubique requirens, &c. 'Behold again, he applieth
the stone unto the square, (as the proverb is,) requiring the
edifying of the congregation in all places.' The unlearned he
calleth the common people, and showeth that it is no small
discommodity, if they cannot say Amen.

     "And again, the same Chrysostom, 'Yea, in prayers you may see
the people offer largely, both for the possessed and the
penitents. For the priests and the people pray all together
commonly, and all one prayer, a prayer full of mercy and pity. And
excluding out of the priests' limits all such as cannot be
partakers of the holy table, another prayer must be made, and all
after one sort lie down upon the earth, and all again after one 
sort rise up together. Now when the peace is given, we all in like
manner salute one another, and the priest in the reverend
mysteries wisheth well to the people, and the people unto him:
for, and with thy spirit,' is nothing else but this. All things
that belong to the sacrament of thanksgiving, are common to all.
But he giveth not thanks alone, but all the people with him.'

     "Hereby it may appear, that not the priest alone communicated
nor prayed alone, nor had any peculiar prayer, but such as was
common to them all, such as they all understood, and all were able
to say with the priest; which could not have been, if he had used
a strange tongue in the ministration of the sacraments.

     "Dionysius, describing the manner of the ministration of the
Lord's supper, saith, 'that hymns were said of the whole multitude
of the people.'

     "Cyprian saith, 'The priest doth prepare the minds of the
brethren, with a preface before the prayer, saying, Lift up your
hearts: that while the people doth answer, We have our hearts
lifted up to the Lord, they may be admonished that they ought to
think of none other thing than of the Lord.'

     "St. Augustine, What this should be we ought to understand,
that we may sing with reason of man, not with chatting of birds.
For ousels, and popinjays, and ravens, and pies, and other such-
like birds, are taught by men to prate they know not what. But to
sing with understanding, is given by God's holy will to the nature
of man.'

     "The same Augustine: 'There needeth no speech when we pray,
saving perhaps as the priests do, to declare their meaning; not
that God, but that men may hear them; and so, being put in
remembrance by consenting with the priests, may hang upon God.'

     "To these testimonies of the ancient writers, we will join
one constitution of Justinian the emperor, who lived 527 years
after Christ: 'We command that all bishops and priests do
celebrate the holy oblation, and the prayers used in holy baptism,
not speaking low, but with a clear and loud voice, which may be
heard of the people, that thereby the minds of the hearers may be
stirred up with greater devotion, in uttering the praises of the
Lord God. For so the holy apostle teacheth in his First Epistle to
the Corinthians, saying, Truly, if thou only bless or give thanks
in spirit, how doth he which occupieth the place of the unlearned
say Amen, at the giving of thanks unto God? for he understandeth
not what thou sayest. Thou verily givest thanks well, but another
is not edified. And again, in the Epistle to the Romans, he saith,
With the heart a man believeth unto righteousness, and with the
mouth confession is made unto salvation.

     "'Therefore for these causes it is convenient, that amongst
other prayers those things also which are spoken in the holy
oblation, be uttered and spoken of the most religious bishops and
priests unto our Lord Jesus Christ, our God with the Father and
the Holy Ghost, with a loud voice. And let the most religious
priests know this, that if they neglect any of these things,
neither will the dreadful judgment of the great God and our
Saviour Jesus Christ, neither will we, when we know it, rest, and
leave it unrevenged.'

     "Out of this constitution of Justinian the emperor, three
things are worthy to be noted.

     "1. That the common prayer and ministration done with a loud
voice, so as may be heard and understood of the people, is a mean
to stir up devotion in the people; contrary to the common
assertion of Eckius and other adversaries, who affirm that
ignorance maketh a great admiration and devotion.

     "2. That Justinian maketh this matter of not ordering common
ministration and prayers, so as it may be understood of the
people, not a matter of indifferency, but such a thing as must be
answered for at the day of judgment.

     "3. That this emperor, being a Christian emperor, doth not
only make constitution of ecclesiastical matters, but also
threateneth revenge and sharp punishment to the violaters of the
same.

     "These are sufficient to prove that it is against God's word,
and the use of the primitive church, to use a language not
understood of the people, in common prayer and ministration of the
sacraments. Wherefore it is to be marvelled at, not only how such
an untruth and abuse crept at the first into the church, but also,
how it is maintained so stiffly at this day; and upon what ground
these that will be thought guides and pastors of Christ's church,
are so loth to return to the first original of St. Paul's
doctrine, and the practice of the primitive catholic church of
Christ.

     "The God of patience and consolation, give us grace to be
like-minded one towards another in Christ Jesus; that we all,
agreeing together, may with one mouth praise God, the Father of
our Lord Jesus Christ, Amen.

     "John Scory.

     John Jewell.

     Richard Coxe.

     Robert Horne.

     David Whitehead.

     John AElmer.

     Edmund Grindall.

     Edmund Guest."

     And the same being ended with some likelihood, as it seemed,
that the same was much allowable to the audience; certain of the
bishops began to say, contrary to their former answer, that they
had now much more to say to this matter: wherein although they
might have been well reprehended for such manner of cavillation,
yet, for avoiding of any more mistaking of orders in this colloquy
or conference, and for that they should utter all that which they
had to say, it was both ordered and thus openly agreed upon of
both parts, in the full audience, that upon the Monday following,
the bishops should bring their minds and reasons in writing to the
second assertion, and the last also, if they could; and first read
the same: and that done, the other part should bring likewise
theirs to the same. And being read, each of them should deliver to
other the same writings. And in the mean time, the bishops should
put in writing, not only all that which Dr. Cole had that day
uttered, but all such other matters as they any otherwise could
think of for the same: and as soon as they possibly could, to send
the same book touching that first assertion to the other part, and
they should receive of them that writing which Master Home had
there read that day; and upon Monday it shall be agreed what day
they should exhibit their answers touching the first proposition.
Thus both parts assented thereto, and the assembly was quietly
dismissed.

The order of the second day's talk.

     The lord keeper of the great seal, the archbishop of York,
the duke of Norfolk, and all the council, being set, the bishops
on the one side, and the protestants, that is, the late banished
preachers, on the other side, thus began the lord keeper.

     "My Lord and Masters, I am sure ye remember well, what order
of talk and writing was appointed to be had this day in this
assembly, at our last meeting, which I will not refuse now to
repeat again for the shortness of it; which was, that ye appointed
that on both sides ye should bring in English writing, what ye had
to say in the second question, and in this place appointed to read
the same. Therefore begin, my Lords."

     Winchester.--"I am determined, for my part, that there shall
be now read, that which we have to say for the first question."

     Lord Keeper.--"'Will ye not then proceed in the order
appointed you?"

     Winchester.--"I am, as I said, provided for the first
question or proposition; and we should suffer prejudice, if ye
permit us not to entreat of that first; and so we would come to
the second question, and this is the order we would use. I judge
all my brethren are so minded."

     Bishops.--"We are so determined."

     Lord Keeper.--"I know not what you would do for your
determined order, but ye ought to look what order is appointed you
to keep, which ye by this means do break, and little regard."

     Winchester.--"Sith our adversaries' part, if it please your
Grace and Honours, have so confirmed their assertion and purpose,
we suffer a prejudice or damage, if ye permit us not the like."
Hereat Dr. Watson, bishop of Lincoln, being at this talk very
desirous to have spoken, said now to the bishop of Winchester, "I
pray you let me speak:" which was permitted him. "We are not used
indifferently, since that you allow us not to open in present
writing what we have to say for the declaration of the first
question, insomuch as that which ye take for the infirmation of
the same, was meant nothing to that purpose; for that which Master
Cole spake in this last assembly, was not prepared to strengthen
our cause, but he made his oration of himself, and ex tempore,
that is, with no fore-studied talk."

     At such the bishop's words, the nobility and others of the
audience much frowned and grudged, sith that they all well knew,
that Master Cole spake out of a writing which he held in his hand,
and often read out of the same; and that in the same places which
the bishops informed him, and appointed him unto with their
fingers; all which things do well declare the matter to be
premeditate, and not done ex tempore, for that Master Cole was
appointed by them to be their speaker. Whereupon this of the
bishop of Lincoln was the worse taken, notwithstanding he went
onward complaining, and said, "We are also evil-ordered as
touching the time, our adversaries' part having warning long
before, and we were warned only two days before the last assembly
in this place. What with this business, and other trouble we have
been driven to, we have been occupied the whole last night. For we
may in no wise betray the cause of God, nor will do, but sustain
it to the uttermost of our powers; as we ought so to endeavour by
all manner of means. But hereunto we want presently indifferent
using."

     Lord Keeper.--"Take ye heed that ye deceive not yourselves
when it shall come to just trial of the matter, and that then it
be not proved against you, that ye complain without cause, when
the order and your manner towards it shall be duly weighed. I am
willing and ready to hear you after the order taken and appointed
for you to reason therein; and further or contrary to that I
cannot deal with you."

     The bishop of Lichfield and Coventry.--"Let us suffer no
misorder or injury herein, but be heard with indifferency, that is
convenient and meet we should have here."

     Lord Keeper.--"I pray you, sirs, hear me, and mark it you
well. It was concluded on by my Lords of the council, of whom you
well know, that their writing, which ye are now so willing to have
heard, should have been read the first day; and then did we
understand that Master Cole had said what you would have him, and
as much as you willed him to say; and, upon that indifferency
among us, I judge ye were asked in the end of Master Cole's
rehearsal, whether that which he spake, was it ye would have him
say; and ye granted it. Then, whether ye would, that he should say
any more in the matter: ye answered no. Whereupon the other part
was heard, which you hearing, then indeed, without all good
indifferency or plain dealing, ye pretended that ye had more to 
say. So mark you with how small equity you used yourselves."

     The bishops.--"We had indeed more to say, if we might have
been indifferently heard."

     Lord Keeper.--"Give me leave, I say, and look what gains you
should have, if your present request should be granted you, that
call so much of indifferent using, how you should use those other
men?

     For many who are here present, were then away; so would you
have your writing now read to them, which heard not this. Mark ye
whether it had not been more fit that ye had provided it against
the first day, when they orderly read theirs, sith to my
knowledge, and as far as I have had to do in the matter, you were
of both sides (I am sure) warned at one time. Howbeit, to satisfy 
your importunity and earnestness of this crying out to have your
first writing heard, I might well allow, if it so pleased the rest
of the queen's most honourable council, that you despatch the work
of the second question, appointed for this day, and give us up
your writing for the first; so that when the day cometh that each
of you shall answer the other in confirmation of the first
question, then the same day ye shall have time to read this your
first writing, which ye now would so fain read." To this order all
the council willingly condescended.

     Lichfield and Coventry.--"Nay, my Lords, they reading one,
and we two books in one day, we should not have time enough to
read them both. It would occupy too much time."

     Lord Keeper.--"For my part, I might well stay at the hearing
of them both, and so I judge would the rest of the council, and
likewise the whole audience." At which saying there was a shout,
crying on all sides, "Yea, yea, we would hear it gladly."

     Lincoln.--"We cannot read them both at one time; for their
writing, I am sure, would require an hour and a half, if so be it
be so long as their last was; and then our answer would require no
less time after the first question."

     Lord Keeper.--"I have showed you we could be well contented
to tarry out the time when it cometh thereunto: therefore ye need
not to be therein so curious. And we granting you thus much, and
yet ye will obey no orders, I cannot tell what I shall say unto
you."

     Lincoln.--"We have been wonderfully troubled in the order of
this disputation: for first it was appointed us by my Lord the
archbishop, that we should dispute, and that in Latin. And then
had we another commandment that we should provide a Latin writing,
and now at last we are willed to bring forth our writings in
English."

     At these words the lord keeper of the great seal, the
archbishop, with all the council, much mused, and many murmured at
such his wrong report of the order well taken. Whereupon, with an
admiration, the lord keeper answered, "I marvel much of the using
of yourself in this point, sith I am assured the order was never
otherwise taken, than that you should bring forth in English
writing, what you had to say for your purpose."

     Hereupon the bishops of Lichfield and Chichester, to excuse
my Lord of Lincoln, said, "We so understood the order, my Lords."

     Lord Keeper.--"How likely is that, sith that it was so
plainly told you? But to end these delays, I pray you follow the
order appointed, and begin to entreat of the second question."

     Lichfield and Coventry.--"We were appointed this day, by your
Honours, to bring in what we had to say in the first question." At
the which saying the audience much grudged, who heard the former
talk, contrary to such his report.

     Lord Keeper.--"The order was taken, for that your writings
were not ready the last tine, that ye should yield the same to
these men, meaning the protestants, as soon as ye might; and upon
the receipt of your writings, you should have theirs. And this day
you should entreat of the second question, and of the third, if
that ye had leisure enough. This was the order, my Lords, except
my memory much fail me." The same all the council affirmed.

     Lincoln.--"We were willed then to bring in this day our
writing for the first question also."

     Lord Keeper.--"Ah sirs! if ye be so hard to be satisfied, and
to incline to the truth, let my Lords here say what was then
determined."

     Archbishop of York.--"Ye are to blame to stand in this issue,
for there was a plain decreed order taken, for you to entreat of
the second question. Wherefore leave you your contention herein,
and show what ye have to say in the second question."

     Lord Keeper.--"Go to now, begin, my Lords."

     Lichfield and Coventry.--"It is contrary to the order in
disputations, that we should begin."

     Chester.--"We have the negative, they the affirmative;
therefore they must begin."

     Lichfield and Coventry.--"They must first speak what they can
bring in against us, sith we are the defending part."

     Chester.--"So is the school manner; and likewise the manner
in Westminster Hall is, that the plaintiff's part should speak
first, and then the accused party to answer."

     Lichfield and Coventry.--"I pray you let the proposition be
read, and then let us see who hath the negative part, and so let
the other begin."

     Lord Keeper.--"The order was taken that ye should begin."

     Lichfield and Coventry.--"But then we should do against the
school order."

     Lord Keeper.--"My masters, ye enforce much the school orders.
I wonder much at it, sith divers of those orders are oftentimes
taken for the exercise of youth, and ought to maintain a fashion,
and many prescriptions, which we need not here to recite, much
less observe. We are come hither to keep the order of God, and to
set forth his truth, and hereunto we have taken as good order as
we might, which lieth not in me to change."

     Carlisle.--"We are of the catholic church, and abide therein,
and stand in the possessions of the truth; and therefore must they
say what they have to allege against us; and so we to maintain and
defend our cause."

     Lichfield and Coventry.--"Yea, even so must the matter be
ordered."

     Chester.--"When they bring any thing against us, it is
sufficient for us to deny it: therefore must they begin."

     Lichfield and Coventry.--"And when they affirm any thing, and
we say nay, the proof belongeth to them, and so it behoveth them
to show first, what they affirm, and for what cause and purpose."

     Lord Keeper.--"Here resteth our purpose and whole matter,
whether you will begin; if they do not, sith it was determined ye
should begin."

     Lichfield and Coventry.--"We heard of no such order."

     Lord Keeper.--"No did? Yes, and in the first question ye
began willingly. How cometh it to pass that ye will not now du
so?"

     Chester.--"Then had we the affirmation, which sith that our
adversaries have now, they should presently begin."

     This the protestants denied, saying, that they in the first
day had the negative, wherein they did not yet refuse to begin.

     Lord Keeper.--"If you have any thing to say, my Lords, to the
purpose, say on."

     Lichfield and Coventry.--"A particular sort of men can never
break a universal church, which we now maintain: and as for these
men, our adversary part, I never thought that they would have done
so much as have named themselves to be of the catholic church,
challenging the name as well as we."

     Protestants.--"We do so, and we are of the true catholic
church, and maintain the verity thereof."

     Lincoln.--"Yet would ye overthrow all catholic order."

     Horne.--"I wonder that ye so much stand in who should begin."

     Lincoln.--"You count it requisite that we should follow your
orders, as we have taken the questions at your hands, in that sort
as you have assigned them."

     Lichfield and Coventry.--"Yea, even so are we driven to do
now."

     Lord Keeper.--"Nay, I judge, if ye mark the matter well, the
questions are neither of their propounding them to you, nor of
your device to them, but offered indifferently to you both."

     Horne.--"Indeed, my Lords of the queen's most honourable
council, these questions or propositions were proposed unto us by
your Honours; and they then having the pre-eminence, chose to
themselves the negative, and yet freely began first. Now, again,
why do they not the like?"

     Lichfield being angry that he should so straitly speak
against them, went quite from the matter, saying, "My Lord Keeper
of the great seal, and you the rest of the queen's most honourable
council, I hope that you all, and the queen's Majesty herself, are
inclined to favour the verity in all things, and the truth of the
catholic church, which we must, will, or can do no otherwise, but
earnestly maintain to the uttermost of our power; and to this
purpose let us now well weigh who are of the true catholic church,
they, or we."

     Lord Keeper.--"Tarry now, you go from the matter, and make
questions of your own."

     Lichfield, yet not straying from his digression, said thus:
"We must needs go to work, and try that first, what church they be
of: for there are many churches in Germany. Master Horne, Master
Horne, I pray you which of these churches are you of?"

     Horne.--"I am of Christ's catholic church."

     Lord Keeper.--"Ye ought not thus to run into voluntary talk
of your own inventing, nor to devise new questions of your own
appointment, and thereby enter into that talk: ye ought not so to
do. But say on, if you have any thing to say in this matter."

     Lichfield and Coventry.--"Nay, we must first thus go to work
with them as I have said, if that we will search a truth: howbeit
of the truth we have no doubt, for that we assuredly stand in it.
These men come in, and they pretend to be doubtful. Therefore they
should first bring what they have to impugn or withstand us
withal."

     Winchester.--"Let them begin; so will we go onward with our
matter."

     Chester.--"Otherwise, my Lords, if they should not begin, but
end the talk, then should the verity on our sides be not so well
marked; for they should depart speaking last, with the rejoicing
triumph of the people."

     Winchester.--"Therefore I am resolved that they shall begin
ere that we say any thing."

     Chester.--"I am sorry, my Lords, that we should so long stand
in the matter with your Honours, and make so many words, and so
much ado with you, whom we ought to obey: howbeit there is no in
differency if they begin not; and surely we think it meet, that
they should, for their parts, give us place."

     Lichfield.--"Yea, that they should, and ought to do, where
any indifferency is used."

     AElmer.--"We give you the place: do we not? and deprive you
not of the pre-eminence, because you are bishops; therefore I pray
you begin."

     The bishop.--"A goodly giving of place, I assure you: yea
marry, ye gave place." Such words they used, with more scoffs.

     Lord Keeper.--"If ye make this assembly gathered in vain, and
will not go to the matter, let us rise and depart."

     Winchester.--"Contented, let us be gone; for we will not in
this point give over. I pray you, my Lords, require not at our
hands that we should be any cause of hinderance or let to our
religion, or give any such evil example to our posterity, which we
should do, if we gave over to them; which in no wise we may, or
will do."

     Lord Keeper.--"Let us then break up, if you be thus minded."
With these, words the bishops were straightways rising. But then
said the lord keeper, "Let us see whether every one of you be thus
minded. How say you, my Lord of Winchester, will you not begin to
read your writing?"

     Winchester.--"No surely, I am fully determined and fully at a
point therein, howsoever my brethren do."

     Then the lord keeper asked how the bishop was called, who sat
next to Winchester in order. It was the bishop of Exeter, who,
being inquired his mind herein, answered that he was none of them.
Then the lord keeper asked the others, in order: and first
Lincoln, who said he was of the same mind that Winchester was: and
so likewise answered Lichfield and Coventry, Cole, and Chedsey.
Then Chester, being asked his sentence, said, "My Lords, I say not
that I will not read it, if ye command us; but we ought not to do
it: yet I desire your Honours not so to take it, as though I would
not have read it. I mean not so."

     Lord Keeper.--"How say you to it, my Lord of Carlisle?"

     Carlisle.--"If they should not read theirs this day, so that
our writing may be last read, so am I contented that ours shall be
first read."

     Lord Keeper.--"So would ye make orders yourselves, and
appoint that we should spend one day in hearing you."

     Then the abbot of Westminster was asked his mind; who said,
"If it please your Honours, I judge that my Lords here stay most
on this point, that they fear when they shall begin first, and the
other answer thereupon, there shall be no time given to them to
speak; which my Lord misliketh."

     Lord Keeper.--"How can it otherwise be in talk appointed in
such assembly and audience: think you that there can be continual
answering one another? when should it after that sort have an
end?"

     Lichfield and Coventry.--"It must be so in disputation, to
seek out the truth."

     Lord Keeper.--"But how say you, my Lord Abbot, are you of the
mind it shall be read?"

     Abbot.--"Yea forsooth, my Lord, I am very well pleased
withal."-- Harpsfield being inquired his mind, thought as the
other did.

     Lord Keeper.--"My Lord, sith that ye are not willing, but
refuse to read your writing after the order taken, we will break
up and depart: and for that ye will not that we should hear you,
you may perhaps shortly hear of us."

     Thus have we declared the order and manner of this
communication or conference at Westminster, between these two
parties, wherein if any law or order were broken, judge, good
reader, where the fault was; and consider withal what these
papists be, from whom if ye take away their sword and authority,
you see all their cunning, how soon it lieth in the dust; or else
why would they not abide the trial of writing? Why would they, or
durst they, not stand to the order agreed upon? Whether should we
say ignorance or stubbornness to be in them more, or both
together? who first being gently (as is said) and favourably
required to keep the order appointed, they would not. Then being,
secondly, (as appeared by the lord keeper's words,) pressed more
earnestly, they neither regarding the authority, &c., of that
place, nor their own reputation, nor the credit of the cause,
utterly refused that to do. And finally, being again particularly
every of them apart distinctly by name required to understand
their opinions therein, they all, saving one, (which was the abbot
of Westminster, having some more consideration of order and his
duty of obedience than the others,) utterly and plainly denied to
have their book read, some of them, as more earnestly than others,
so also some others more undiscreetly and unreverently than
others. Whereupon giving such example of disorder, stubbornness,
and self-will, as hath not been seen and suffered in such an
honourable assembly, being of the two estates of this realm, the
nobility and the commons, besides the presence of the queen's
Majesty's most honourable privy council, the same assembly was
dismissed, and the godly and most Christian purpose of the queen's
Majesty made frustrate. And afterward, for the contempt so
notoriously made, the bishops of Winchester and Lincoln, having
most obstinately both disobeyed common authority, and varied
manifestly from their own order, and specially Lincoln, who showed
more folly than the other, were condignly committed to the Tower
of London, and the rest (saving the abbot of Westminster) stood
bound to make daily their personal appearance before the council,
and not to depart the city of London and Westminster, until
further order were taken with them for their disobedience and
contempt.
Illustration: The Bishops of Winchester and Lincoln Brought to the
Tower of London

     Besides the former protestation or libel written and
exhibited by the protestants concerning the first question, there
was also another like writing of the said protestants made of the
second question, but not published, which, if it come to our hand,
we will likewise impart it unto thee.

     As these bishops above named were committed to the Tower, so
Bonner, bishop of London, about the same time was commanded to the
Marshalsea, where he both in his blind bloody heresy, and also in
his deserved captivity, long remained, abiding the queen's
pleasure. God's pleasure, I beseech him, so be wrought on that
person, that the church of Christ's flock, if they can take or
look for no goodness of that man to come, yet they may take of him
and of others no more harm hereafter, than they have done already.
We all beseech thee this, O Lord eternal, through Christ our Lord,
Amen.



436. PROTESTANTISM RE-ESTABLISHED.

     About this time, at the beginning of the flourishing reign of
Queen Elizabeth, was a parliament summoned and holden at
Westminster, wherein was much debating about matters touching
religion, and great study on both parties employed, the one to
retain still, the other to impugn, the doctrine and faction which
before, in Queen Mary's time, had been established. But especially
here is to be noted, that though there lacked no industry on the
papists' side, to hold fast that which they most cruelly from time
to time had studied, and by all means practised to come by; yet,
notwithstanding, such was the providence of God at that time, that
for lack of the other bishops, whom the Lord had taken away by
death a little before, the residue that there were left, could do
the less; and in very need, God be praised there-for, did nothing
at all, in effect: although yet, notwithstanding, there lacked in
them neither will nor labour to do what they could, if their cruel
ability there might have served. But, namely, amongst all others,
not only the industrious courage of Dr. Story, but also his words
in this parliament, are worthy to be known of posterity; who, like
a stout and furious champion of the pope's side, to declare
himself how lusty he was, and what he had and would do in his
master's quarrel, shamed not openly, in the said parliament-house,
to burst out into such an impudent sort of words, as was a wonder
to all good ears to hear, and no less worthy of history. The sum
of which his shameless talk was uttered to this effect:--

     "First, beginning with himself, he declared, that whereas he
was noted commonly abroad, and much complained of, to have been a
great doer, and a setter-forth of such religion, orders, and
proceedings, as of his late sovereign that dead is, Queen Mary,
were set forth in this realm, he denied nothing the same;
protesting, moreover, that he therein had done nothing, but that
both his conscience did lead him thereunto, and also his
commission did as well then command him, as now also doth
discharge him for the same, being no less ready now also to do the
like, and more, in case he, by this queen, were authorized
likewise, and commanded thereunto: 'wherefore, as I see,' saith
he, 'nothing to be ashamed of, so less I see to be sorry for;' but
rather said, that he was sorry for this, because he had done no
more than he did, and that in executing those laws, they had not
been more vehement and severe. Wherein he said there was no
default in him, but in them, whom he both oft and earnestly had
exhorted to the same, being therefore not a little grieved with
them, for that they laboured only about the young and little
sprigs and twigs, while they should have stricken at the root, and
clean have rooted it out, &c. And concerning his persecuting and
burning them, he denied not, but that he was once at the burning
of an ear-wig (for so he termed it) at Uxbridge, where he tossed a
faggot at his face, as he was singing psalms, and set a whin-bush
of thorns under his feet, a little to prick him; with many other
words of like effect. In the which words he named, moreover, Sir
Philip Hobby, and another knight of Kent, with such other of the
richer and higher degree, whom his counsel was to pluck at, and
bring them under coram, wherein (said he) if they had followed my
advice, then had they done well and wisely."

     This, or much like, was the effect of the shameless and
tyrannical excuse of himself, more meet to speak with the voice of
a beast, than a man.

     Although in this parliament some diversity there was of
judgment and opinion between parties, yet, notwithstanding,
through the merciful goodness of the Lord, the true cause of the
gospel had the upper hand, the papists' hope was frustrate, and
their rage abated, the order and proceedings of King Edward's time
concerning religion were revived again, the supremacy of the pope
abolished, the articles and bloody statutes of Queen Mary
repealed; briefly, the furious fire-brands of cruel persecution,
which had consumed so many poor men's bodies, were now extinct and
quenched.

     Finally, the old bishops were deposed, for that they refused
the oath in renouncing the pope, and not subscribing to the
queen's just and lawful title: in whose rooms and places, first,
for Cardinal Pole succeeded Dr. Matthew Parker, archbishop of
Canterbury. In the place of Heath succeeded Dr, Young. Instead of
Bonner, Edmund Grindall was bishop of London. For Hopton, Thirlby,
Tonstall, Pates, Christopherson, Petow, Cotes, Morgan, Voysey,
White, Oglethorpe, &c., were placed Dr. John Parkhurst in Norwich,
Dr. Coxe in Ely, Jewell in Salisbury, Pilkinton in Durham, Dr.
Sands in Worcester, Master Downham in West-Chester, Bentham in
Coventry and Lichfield, Davies in Si. David's, Alley in Exeter,
Horne in Winchester, Scory in Hereford, Best in Carlisle, Bulling-
ham in Lincoln, Scambler in Peterborough, Barkley in Bath, Guest
in Rochester, Barlow in Chichester, &c.



THE APPENDIX
OF SUCH NOTES AND MATTERS, AS EITHER HAVE BEEN IN THIS HISTORY
OMITTED, OR NEWLY INSERTED.

437. OF SIR ROGER ACTON AND OTHERS
 IN the story of Sir Roger Acton above mentioned, I find that with
him were taken many other persons, that all the prisons in and
about London were replenished with people. The chief of them,
which were twenty and nine, were condemned of heresy; and
attainted of high treason, as movers of war against their king, by
the temporal law in the Guildhall, the twelfth day of December;
and adjudged to be drawn and hanged for treason, and for heresy to
be consumed with fire, gallows and all: which judgment was
executed in January following on the said Sir Roger Acton, and
twenty-eight others.

     Some say that the occasion of their death was the conveyance
of the Lord Cobham out of prison. Others write, that it was both
for treason (as the adversaries termed it) and heresy.

     Certain affirm, that it was for feigned causes surmised by
the spiritualty, more of displeasure than truth, as seemeth more
near to the truth.

438. JOHN FRITH.

     First, this John Frith was born in the town of Westerham in
Kent, who after, by diligent espials, was taken in Essex, flying
beyond the seas, and brought before the council, Sir Thomas More
then being chancellor; and so from then committed unto the Tower,
where he remained prisoner the space of a quarter of a year, or
thereabout. It chanced that Dr. Currein, ordinary chaplain unto
King Henry the Eighth, preached a sermon in Lent before his
Majesty and there, very sore inveighing against the sacramentaries
(as they them termed and named) which favoured not the gross
opinion. that Christ's body was carnally real in the sacrament, he
so far discoursed in that matter, that at the length he brake out
thus far and said, "It is no marvel though this abominable heresy
do much prevail amongst us; for there is one now, in the Tower of
London, so bold as to write in the defence of that heresy, and yet
no man goeth about his reformation:" meaning John Frith, who then
had answered Sir Thomas More in writing against a confutation of
that erroneous opinion, which of late, before, the said Master
More had written against John Frith's assertion in that behalf.
This sermon of purpose was devised and appointed by the bishop of
Winchester and others, to seek the destruction of Frith, by
putting the king in remembrance that the said Frith was in the
Tower there staid, rather for his safeguard than for his
punishment, by such as favoured him; as the Lord Cromwell, who,
being vicegerent in causes ecclesiastical, came then into
suspicion there-for: for in such sort was the matter handled
before the king, that all men might well understand what they
meant. The king then, being in no point resolved of the true and
sincere understanding of the doctrine of that article, but rather
a perverse stout adversary to the contrary, called to him my Lord
of Canterbury and my Lord Cromwell, and willed them forthwith to
call Frith unto examination, so that he might either be compelled
to recant, or else by the law, to suffer condign punishment.
Illustration: Pearlebane and the Gentleman Meeting in The Tower

     Frith's long protract in the Tower without examination, was
so heinously taken of the king, that now my Lord of Canterbury,
with other bishops, (as Stokesley, then bishop of London, and
other learned men,) were undelayedly appointed to examine Frith.
And for that there should be no concourse of citizens at the said
examination, my Lord of Canterbury removed to Croydon, unto whom
resorted the rest of the commissioners. Now, before the day of
execution appointed, my Lord of Canterbury sent one of his
gentlemen, and one of his porters, whose name was Perlebeane, a
Welshman born, to fetch John Frith from the Tower unto Croydon.
This gentleman had both my Lord's letters and the king's ring unto
my Lord Fitzwilliam, constable of the Tower, then lying in Cannon
Row at Westminster in extreme anguish and pain of the strangury,
for the delivery of the prisoner. Master Fitzwilliam, more
passionate than patient, understanding for what purpose my Lord's
gentleman was come, banned and cursed Frith and all other
heretics, saying, "Take this my ring unto the lieutenant of the
Tower, and receive your man your heretic with you; and I am glad
that I am rid of him." When Frith was delivered unto my Lord of
Canterbury's gentleman, (they twain, with Perlebeane, sitting in a
wherry, and rowing towards Lambeth,) the said gentleman, much
lamenting in his mind the infelicity of the said Frith, began in
this wise:

     He exhorted him to consider in what estate he was, a man
altogether cast away in the world, if he did not look wisely to
himself. And yet, though his cause were never so dangerous, he
might somewhat (in relenting to authority and so giving place for
a time) help both himself out of the trouble, and when opportunity
and occasion should serve, prefer his cause which he then went
about to defend: declaring further, that he had many well-willers
and friends, which would stand on his side so far forth as
possibly they were able and durst do; adding hereunto, that it
were a great pity that he, being of such singular knowledge both
in the Latin and Greek, and both ready and ripe in all kind of
learning, and that namely as well in the Scriptures, as in the
ancient doctors, should now suddenly suffer all those singular
gifts to perish with him, with little commodity or profit to the
world, and less comfort to his wife and children, and other his
kinsfolk and friends. "And as for the verity of your opinion in
the sacrament of the body and blood of our Saviour Christ, it is
so untimely opened here among us in England, that you shall rather
do harm than good: wherefore be wise, and be ruled by good
counsel, until a better opportunity may serve."

     "This I am sure of," quoth the gentleman, "that my Lord
Cromwell, and my Lord of Canterbury, much favouring you, and
knowing you to be an eloquent learned young man, and now towards
the felicity of your life, young in years, old in knowledge, and
of great forwardness and likelihood to be a most profitable member
of this realm, will never permit you to sustain any open shame, if
you will somewhat be advised by their counsel. On the other side,
if you stand stiff to your opinion, it is not possible to save
your life: for like as you have good friends, so have you mortal
foes and enemies."

     "I most heartily thank you," quoth Master Frith unto the
gentleman, "both for your good will and for your counsel; by the
which I well perceive that you mind well unto me. Howbeit my cause
and conscience is such, that in no wise I either may or can, for
any worldly respect, without danger of damnation, start aside and
fly from the true knowledge and doctrine which I have conceived of
the supper of the Lord, or the communion, otherwise called the
sacrament of the altar: for if it be my chance to be demanded what
I think in that behalf, I must needs say my knowledge and my
conscience, as partly I have written therein already, though I
should presently lose twenty lives, if I had so many. And this you
shall well understand, that I am not unfurnished, either of
Scriptures or ancient doctors, schoolmen, or others, for my
defence; so that if I may be indifferently heard, I am sure that
mine adversaries cannot justly condemn me or mine assertion, but
that they shall condemn with me both St. Augustine, and the most
part of the old writers; yea, the very bishops of Rome of the
oldest sort shall also say for me, and defend my cause."

     "Yea marry," quoth the gentleman, "you say well; if you might
be indifferently heard. But I much doubt thereof, for that our
Master Christ was not indifferently heard, nor should be, as I
think, if he were now present again in the world; specially in
this your opinion, the same being so odious unto the world, and we
so far off from the true knowledge thereof."

     "Well, well," quoth Frith then unto the gentleman, "I know
very well, that this doctrine of the sacrament of the altar, which
I hold, and have opened contrary to the opinion of this realm, is
very hard meat to be digested both of the clergy and laity. But
this I will say to you," taking the gentleman by the hand, "that
if you live but twenty years more, whatsoever become of me, you
shall see this whole realm of mine opinion concerning this
sacrament of the altar; namely, the whole estate of the same,
though some sort of men particularly shall not be fully persuaded
therein. And if it come not so to pass, then account me the
vainest man that ever you heard speak with tongue. Besides this,
you say that my death would be sorrowful and uncomfortable to my
friends. I grant," quoth he, "that for a small time it would so
be. But if I should so mollify, qualify, and temper my cause in
such sort, as to deserve only to be kept in prison, that would not
only be a much longer grief unto me, but also to my friends would
breed no small disquietness both of body and mind. And therefore,
all things well and rightly pondered, my death in this cause shall
be better unto me and all mine, than life in continual bondage and
penuries. And Almighty God knoweth what he hath to do with his
poor servant, whose cause I now defend, and not mine own; from the
which I assuredly do intend (God willing) never to start, or
otherwise to give place, so long as God will give me life."

     This communication, or like in effect, my Lord of
Canterbury's gentleman and Frith had, coming in a wherry upon the
Thames from the Tower to Lambeth.

     Now when they were landed, after some repast by them taken at
Lambeth, the gentleman, the porter, and Frith, went forward
towards Croydon on foot. This gentleman, still lamenting with
himself the hard and cruel destiny towards the said Frith (namely,
if he once came amongst the bishops); and now also perceiving the
exceeding constancy of Frith, devised with himself some way or
means to convey him clean out of their hands; and thereupon
considering that there were no more persons there to convey the
prisoner but the porter and himself, he took in hand to win the
porter to his purpose.

     Quoth the gentleman unto Perlebeane the porter, (they twain
privately walking by themselves without the hearing of Frith,)
"You have heard this man, I am sure, and noted his talk since he
came from the Tower." "Yea, that I have right well marked him,"
quoth the porter, "and I never heard so constant a man, nor so
eloquent a person."

     "You have heard nothing," quoth the gentleman, "in respect
both of his knowledge and eloquence: if he might liberally either
in university or pulpit declare his learning, you would then much
more marvel at his knowledge. I take him to be such a one of his
age, in all kind of learning and knowledge of tongues, as this
realm never yet in mine opinion brought forth; and yet those
singular gifts in him are no more considered of our bishops, than
if he were a very dolt or an idiot; yea, they abhor him as a devil
there-for, and covet utterly to extinguish him, as a member of the
devil, without any consideration of God's special gifts."

     "Marry," quoth the porter, "if there were nothing else in him
but the consideration of his personage, both comely and amiable,
and of natural disposition, gentle, meek, and humble, it were pity
he should be cast away." "Cast away!" quoth the gentleman, "he
shall be sure cast away, if we once bring him to Croydon; and
surely," quoth the gentleman, "before God I speak it, if thou,
Perlebeane, wert of my mind, we would never bring him thither."

     "Say you so?" quoth the porter; "I know that you be of a
great deal more credit than I am in this matter; and therefore if
you can devise honestly, or find some reasonable excuse, whereby
we may let him go and provide for himself, I will, with all my
heart, condescend to your device."

     "As for that," quoth the gentleman, "it is already invented
how and which ways he shall convey himself without any great
danger or displeasure taken towards us, as the matter shall be
handled. You see," quoth the gentleman, "yonder hill before us,
named Bristow Cawsie, two miles from London; there are great woods
on both sides. When we come there, we will permit Frith to go into
the woods on the left hand of the way, whereby he may convey
himself into Kent among his friends (for he is a Kentish man
born); and when he is gone, we will linger an hour or twain about
the highway, until that it somewhat draw towards the night. Then
in great haste we will approach unto Streatham, which is a mile
and a half off, and make an outcry in the town that our prisoner
is broken from us into the woods on the right hand towards
Waynesworth, so that we will draw as many as we may, of the town,
to search the country that way for our prisoner, declaring that we
followed above a mile or more, and at length lost him in the
woods, because we had no more company. And so we will, rather than
fail, lie out one night in searching for him, and send word from
Streatham to my Lord of Canterbury at Croydon in the evening of 
the prisoner's escape, and to what coast he is fled: so that by
the morning, if he have any good luck at all, he will so provide
for himself, that the bishops shall fail of their purpose." "I
assure you," quoth Perlebeane, "I like very well the device
herein; and therefore go ye to Frith, and declare what we have
devised for his delivery: for now we are almost at the place."

     When my Lord of Canterbury's gentleman came nigh to the hill,
he joined himself in company with the said Frith, and calling him
by his name, said, "Now, Master Frith, let us twain commune
together another whiles. You must consider, that the journey which
I have now taken in hand thus in bringing you to Croydon, as a
sheep to the slaughter, so grieveth me, and as it were
overwhelmeth me in cares and sorrows, that I little pass what
danger I fall in, so that I could find the means to deliver you
out of the lion's mouth. And yet yonder good fellow and I have so
devised a means, whereby you may both easily escape from this
great and imminent danger at hand, and we also be rid from any
vehement suspicion." And thereupon declared unto Frith the full
process discoursed before, how every thing in order should be
handled.

     When Frith had diligently heard all the matter concerning his
delivery, he said to the gentleman, "O good Lord," with a smiling
countenance; "is this the effect of your secret consultation, thus
long between you twain? Surely, surely, you have lost a great deal
more labour in times past, and so are you like to do this; for if
you should both leave me here, and go to Croydon, declaring to the
bishops, that you had lost Frith, I would surely follow after as
fast as I might, and bring them news that I had found and brought
Frith again. Do you think," quoth he, "that I am afraid to declare
my opinion unto the bishops of England, in a manifest truth?"

     "You are a fond man," quoth the gentleman, "thus to talk; as
though your reasoning with them might do some good. But I do much
marvel, that you were so willing to fly the realm before you were
taken, and now so unwilling to save yourself."

     "Marry, there was and is a great diversity of escaping
between the one and the other," quoth Frith. "Before, I was indeed
desirous to escape, because I was not attached, but at liberty;
which liberty I would fain have enjoyed for the maintenance of my
study beyond the sea, where I was reader in the Greek tongue,
according to St. Paul's counsel. Howbeit now, being taken by the
higher power, and as it were by Almighty God's permission and
providence delivered into the hands of the bishops, only for
religion and doctrine's sake, (namely, such as in conscience, and
under pain of damnation, I am bound to maintain and defend,) if I
should now start aside and run away, I should run from my God, and
from the testimony of his holy word, worthy then of a thousand
hells. And therefore I most heartily thank you both, for your good
wills towards me, beseeching you to bring me where I was appointed
to be brought; for else I will go thither all alone." And so with
a cheerful and merry countenance he went with them, spending the
time in pleasant and godly communication, until they came to
Croydon; wherefore that night he was well entertained in the
porter's lodge.

     On the morrow Frith was called before certain bishops and
other learned men, sitting in commission with my Lord of
Canterbury, to be examined, where he showed himself passing ready
and ripe in answering to all objections, as some then reported,
incredibly and contrary to all men's expectations. And his
allegations, both out of St. Augustine, and other ancient fathers
of the church, were such, that some of them much doubted of St.
Augustine's authority in that behalf: insomuch, that it was
reported of such as were nigh and about the archbishop of
Canterbury, (who then was not fully resolved of the sincere truth
of that article,) that when they had finished their examination of
Frith, the archbishop, conferring with Dr. Heath, privately
between themselves, said, "This man hath wonderfully travailed in
this matter, and yet, in mine opinion, he taketh the doctors
amiss." "Well, my Lord," should Dr. Heath say, "there was no man
that could avoid his authorities of St. Augustine." "Wherein?"
said my Lord. Then Dr. Heath began to repeat the said authorities
of St. Augustine again, inferring and applying them so straitly
against my Lord of Canterbury, that my Lord was driven to this
sheet-anchor, and said, "I see by it," quoth he to Heath, "that
you, with a little more study, will be easily brought to Frith's
opinion;" or suchlike words in effect. And some chaplains there
were of my Lord of Canterbury's, which openly reported, that Dr.
Heath was as able to defend Frith's assertions in the sacrament,
as Frith was himself.

     This learned young man being thus throughly sifted at
Croydon, to understand what he could say or do in his cause, there 
was no man willing to prefer him to answer in open disputation as
poor Lambert was. But now, without regard of learning or good
knowledge, he was sent and detained unto the butcher's stall, (I
mean Bishop Stokesley's consistory,) there to hear, not the
opinion of St. Augustine, and other ancient fathers of Christ's
primitive church, of the said sacrament, but either to be
instructed and to hear the maimed and half-cut-away sacrament of
antichrist, the bishop of Rome, with the gross and fleshly
imagination thereof, or else to perish in the fire, as he most
constantly did, after he had, before the bishop of London,
Winchester, and Chichester, in the consistory in Paul's church,
most plainly and sincerely confessed his doctrine and faith in
this weighty matter, &c.

439. WILLIAM PLANE.

     In the latter days of King Henry the Eighth, about that time
Anne Askew was in trouble, one Dr. Crome was travailed withal to
recant, for that he had preached somewhat against things
maintained of the papists in the church. And one Master Tracy,
hearing thereof, brought a letter secretly to one Plane, dwelling
in Budge Row, and desired him to carry it to Dr. Crome, which
letter tended to the end to persuade him not to recant, but to
stand in the truth. When this good man, William Plane, had it, as
he was ever willing to further the truth, so he gladly delivered
the same to Dr. Crome which when he had received, and read it, he
laid it down upon the table. And after the said William Plane was
gone, an arch-papist came thither to persuade him to recant; and,
in travailing with him, he found the said letter on the board,
which when he had read, he examined him from whence it came; so,
what through flattery and threatening, he declared who was the
messenger that brought it. Then was William Plane sent for, and
cast in the Tower, where he lay miserably thirteen weeks, none
admitted to come to him; in which time he was extremely racked,
within half a finger breadth as far as Anne Askew: but they could
never get of him of whom he had the letter, nor for all their
extremity would he accuse any man; so in the end he was delivered
out of the Tower, and lived about three years after, and so godly
ended his life. But unto this day would that Tracy never inquire
in what condition his wife and children were left, although he was
his messenger in carrying the letter. But (good Lord!) the strange
disease that grew upon him by that extreme racking, as it is
odious to rehearse, so I will wish them to repent that were the
instruments of his torments, if they be alive, and warn other
papists to the same, in whom any cruelty hath been in the like
cause.

440. A NOTE OF LADY JANE.

     The Lady Jane, she whom the Lord Guilford married, being on a
time, when she was very young, at Newhall in Essex, at the Lady
Mary's, was by one Lady Anne Wharton desired to walk: and they
passing by the chapel, the Lady Wharton made low curtesy to the
popish sacrament hanging on the altar; which when the Lady Jane
saw, she marvelled why she did so, and asked her whether the Lady
Mary were there, or not. Unto whom the Lady Wharton answered, No:
but she said, that she made her curtesy to him that made us all.
"Why," quoth the Lady Jane, "how can he be there, that made us
all, and the baker made him?" This her answer coming to the Lady
Mary's ear, she did never love her after, as credibly reported,
but esteemed her as the rest of that Christian profession.

441. A LETTER OF QUEEN MARY TO THE DUKE OF NORFOLK.

     "Right trusty and right entirely beloved cousin, we greet you
well; and having by the assistance of God, and our loving
subjects, discomfited Wyat and the other rebels of our county of
Kent, who having passed the river at Kingston, came back again
towards London, and were encountered above Charing Cross, and
there were overthrown, and the most part of them were there slain;
Wyat and three of the Cobhams, Bret, Knevet, Rudstone, Iseley, and
other the chief captains, taken prisoners: We have thought good as
well to give you knowledge hereof, to the end ye may with us, and
the rest of our loving subjects, rejoice, and give God thanks for
this our victory, as also further to signify unto you, that
whereas the said rebel did alway pretend the matter of our
marriage to be the cause of this unlawful stir, now plainly
appeareth, by good and substantial examinations of divers of the
said traitors, that whatsoever they pretended, the final meaning
was to have deprived us from our estate and dignity royal, and
consequently, to have destroyed our person. Which thing, as we do
ascertain you of our honour to be matter of truth, so we pray you
to cause the same to be published in all places of those our
counties of Norfolk and Suffolk, to the intent our good and loving
subjects thereof be no more abused with such false pretences, or
other untrue rumours or tales, by whomsoever the same shall be set
forth. And now, things being in this sort quieted, we cannot but
give you thanks for the readiness that you have been in with the
force of our said country, to have served us, if need had been;
praying you to do the like on our behalf to all the gentlemen and
others with you, with whom nevertheless we require you to take
such orders as the force of our said country may be still in like
readiness, to be employed under good and substantial captains, to
be chosen of the gentlemen inheritors within the said shire, for
our further service upon one hour's warning, whensoever we shall
require the same. And in the mean time our pleasure is, that ye
have good regard to the quietness and good order of the country,
specially to the apprehension of spreaders of false and untrue
tales and rumours, whereby ye shall both deserve well of your
whole country, and also do acceptable service, which we will not
fail to remember accordingly.

     "Given under our signet at our palace of Westminster, the
eighth of February, the first year of our reign.

     "In haste."

442. RIDLEY'S TREATISE AGAINST IMAGES.
A treatise of Master Nicholas Ridley, in the name, as it seemeth,
of the whole clergy, to King Edward the Sixth, concerning images
not to be set up, nor worshipped in churches.

     "Certain reasons which move us that we cannot with safe
consciences give our assent, that the images of Christ, &c.,
should be placed and erected in churches.

     "First, the words of the commandment, Thou shalt not make to
thyself any graven image, &c. And the same is repeated more
plainly, Cursed is the man which maketh a graven or molten image,
&c., and setteth it in a secret place. And all the people shall
say, Amen.

     "In the first place, these words are to be noted: Thou shalt
not make to thyself, that is, to any use of religion. In the
latter place, these words, and setteth it in a secret place; for
no man durst then commit idolatry openly. So that conferring the
places, it doth evidently appear, that images, both for use of
religion and in place of peril for idolatry, are forbidden.

     "God, knowing the inclination of man to idolatry, showeth the
reason why he made this general prohibition, Lest peradventure
thou, being deceived, shouldst bow down to them and worship them.

     "This general law is generally to be observed,
notwithstanding that, peradventure, a great number cannot be hurt
by them; which may appear by the example following. God forbade
the people to join their children in marriage with strangers,
adding the reason, For she will seduce thy son, that he shall not
follow me.

     "Moses was not deceived nor seduced by Jethro's daughter, nor
Boaz by Ruth, being a woman of Moab. And yet for all that, the
general law was to be observed, Thou shalt join no marriage with
them. And so likewise, Thou shalt not make to thyself any graven
image, &c.

     "God giveth a special charge to avoid images. Beware, saith
he, that thou forget not the covenant of the Lord thy God which he
made with thee, and so make to thyself any graven image of any
thing which the Lord hath forbidden thee; for the Lord thy God is
a consuming fire, and a jealous God. If thou have children and
nephews, and do well in the land, and being deceived, do make to
yourselves any graven image, doing evil before the Lord your God,
and provoke him to anger, I do this day call heaven and earth to
witness, that you shall quickly perish out of the land which ye
shall possess; ye shall not dwell in it any longer time, but the
Lord will destroy you, and scatter you amongst all nations.

     "Note, what solemn obtestation God useth, and what grievous
punishments he threateneth, to the breakers of the second
commandment.

     "In the tabernacle and temple of God no image was by God
appointed openly to be set, nor by practice afterwards used or
permitted, so long as religion was purely observed; so that the
use and execution of the law is a good interpreter of the true
meaning of the same.

     "If by virtue of the second commandment images were not
lawful in the temple of the Jews, then, by the same commandment,
they are not lawful in the churches of Christians: for, being a
moral commandment, and not ceremonial, (for by consent of writers,
only a part of the precept of observing the sabbath is
ceremonial,) it is a perpetual commandment, and bindeth us, as
well as the Jews.

     "The Jews by no means would consent to Herod, Pilate, or
Petronius, that images should be placed in the temple at
Jerusalem, but rather offered themselves to the death, than to
assent unto it; who, besides that they are commended by Josephus
for observing the meaning of the law, would not have endangered
themselves so far, if they had thought images had been indifferent
in the temple of God. For, as St. Paul saith, Quid templo Dei cum
simulacris, &c.

     "God's Scripture doth in no place commend the use of images,
but in a great number of places doth disallow and condemn them.

     "They are called in the book of Wisdom, The trap and snare of
the feet of the ignorant. It is said that the invention of them
was the beginning of spiritual fornication; and that they were not
from the beginning, neither shall they continue to the end. In the
15th chapter of the same book it is said, Umbra pictura, labor
sine fructu, &c. And again, They are worthy of death, both that
put their trust in them, and that make them, and that love them,
and that worship them.

     "The Psalms and prophets are full of like sentences; and how
can we then praise the thing which God's Spirit doth always
dispraise?

     "Furthermore, an image made by a father (as appeareth in the
same book) for the memorial of his son departed, was the first
invention of images, and occasion of idolatry. How much more then
shall an image made in the memory of Christ, and set up in the
place of religion, occasion the same offence? Images have their
beginning from the heathen, and of no good ground; therefore they
cannot be profitable to Christians. Whereunto Athanasius agreeth,
writing of images against the Gentiles: The invention of images
came of no good, but of evil; and whatsoever hath an evil
beginning, can never in any thing be judged good, seeing it is
wholly naught.

     "St. John saith, My little children, beware of images. But to
set them in the churches, which are places dedicated to the
service and invocation of God, and that over the Lord's table,
being the highest and most honourable place, where most danger of
abuse both is, and ever hath been, is not to beware of them, nor
to flee from them, but rather to embrace and receive them.
Tertullian expounding the same words, writeth thus: 'Little
children, keep yourselves from the shape itself, or form of them.'

     "Images in the church either serve to edify or to destroy. If
they edify, then there is one kind of edification which the
Scriptures neither teach nor command, but always disallow: if they
destroy, they are not to be used; for in the church of God all
things ought to be done to edify.

     "The commandment of God is, Thou shalt not lay a stumbling-
block or a stone before the blind: and cursed is he that maketh
the blind wander in his way.

     "The simple and unlearned people, who have been so long under
blind guides, are blind in matters of religion, and inclined to
error and idolatry. Therefore to set images before them to stumble
at, (they be snares and traps for the feet of the ignorant,) or to
lead them out of the true way, is not only against the commandment
of God, but deserveth also the malediction and curse of God.

     "The use of images is, to the learned and confirmed in
knowledge, neither necessary nor profitable: to the superstitious,
a confirmation in error: to the simple and weak, an occasion of
fall, and very offensive and wounding of their consciences; and
therefore very dangerous. For St. Paul saith, offending the
brethren, and wounding their weak consciences, they sin against
Christ. And, Woe be to him by whom offence or occasion of falling
cometh: it were better that a millstone were tied about his neck,
and he cast into the sea, than to offend one of the little ones
that believe in Christ. And whereas objection may be made, that
such offence may be taken away by sincere doctrine and preaching;
it is to be answered, that that is not sufficient; as hereafter
more at large shall appear.

     "And though it should be admitted as true, yet should it
follow, that sincere doctrine and preaching should always, and in
all places, continue as well as images; and so wheresoever an
image to offend were erected, there should also of reason a godly
and sincere preacher be continually maintained: for it is reason
that the remedy be as large as the offence, the medicine as
general as the poison; but that is not possible in the realm of
England, that images should be generally allowed, as reason and
experience may teach.

     "As good magistrates, which intend to banish all whoredom, do
drive away all naughty persons, specially out of such places as be
suspected; even so images, being meretrices, i. e. whores, for
that the worshipping of them is called in the prophets fornication
and adultery, ought to be banished; and especially out of
churches, which is the most suspected place, and where the
spiritual fornication hath been most committed. It is not
expedient to allow and admit the thing which is hurtful to the
greatest number; but in all churches and commonwealths the
ignorant and weak are the greatest number, to whom images are
hurtful, and not profitable. And whereas it is commonly alleged,
that images in churches do stir up the mind to devotion, it may be
answered, that contrariwise they do rather distract the mind from
prayer, hearing of God's word, and other godly meditations; as we
read that in the council-chamber of the Lacedemonians no picture
or image was suffered, lest in consultation of weighty matters of
the commonweal, their minds, by the sight of the outward image,
might be occasioned to be withdrawn, or to wander from the matter.

     "The experience of this present time doth declare, that those
parts of the realm, which think and are persuaded that God is not
offended by doing outward reverence to an image, do most desire
the restitution of images, and have been most diligent to set them
up again: restitution, therefore, of them by common authority,
shall confirm them more in their error to the danger of their
souls, than ever they were before. For as one man writeth, Nihil
magis est cerium, quam quod ex dubio actum est certum: that is to
say, 'Nothing is more certain or sure, than that which of doubtful
is made certain.'

     "The profit of images is uncertain; the peril, by experience
of all ages and states of the church, (as afore,) is most certain.
The benefit to be taken of them (if there be any) is very small;
the danger in seeing of them, which is the danger of idolatry, is
the greatest of all other. Now, to allow a most certain peril for
an uncertain profit, and the greatest danger for the smallest
benefit, in matters of faith and religion, is a tempting of God,
and a grievous offence."

Probations out of the fathers, councils, and histories.

     "First, it is manifest, that in the primitive church images
were not commonly used in churches, oratories, and places of
assembly for religion; but they were generally detested and
abhorred, insomuch that the want of imagery was objected to the
Christians for a crime.

     "Origen reporteth, that Celsus objected to the lack of
images.

     "Arnobius saith also, that the ethnics accused the
Christians, that they had neither altars nor images.

     "Zephirus, in his Commentary upon the Apology of Tertullian,
gathereth thus of Tertullian's words: 'Which place of persuasion
were very cold, and to no purpose at all, except we hold this
always: that Christians in those days did hate most of all images,
with their trim decking and ornaments.'

     "Irenaeus reproveth the heretics called Gnostici, for that
they carried about the image of Christ made in Pilate's time after
his own proportion (which were much more to be esteemed than any
that can be made now); using also, for declaration of their
affection towards it, to set garlands upon the head of it.

     "Lactantius affirmeth plainly, 'It is not to be doubted, that
there is no religion, wheresoever is any image.' If Christians
then had used images, he would not have made his proposition so
large.

     "St. Augustine commendeth Varro the Roman in these words:
'When Varro thought religion might be kept more purely without
images, who doth not see how near he came to the truth?' So that
not only by M. Varro's judgment, but also by St. Augustine's
approbation, the most pure and chaste observation of religion, and
nearest the truth, is to be without images.

     "The same St. Augustine hath these words: Images have more
force to bow down and crook the silly soul than to teach it.'

     "And upon the same psalm he moveth this question: 'Every
child, yea every beast, knoweth that it is not God which they see:
why then doth the Holy Ghost so oft give warning to beware of that
thing which all do know?'

     "St. Augustine's answer [is this]: 'For when they are set in
churches, and begin once to be worshipped of the multitude or
common people, straightway springeth up a most filthy affection of
error.'

     "This place of St. Augustine doth well open how weak a reason
it is to say, images are a thing indifferent in chambers and in
churches. For the alteration of the place, manner, and other
circumstances, doth alter oftentimes the nature of the thing. It
is lawful to buy and sell in the market, but not so in churches.
It is lawful to eat and drink, but not so in churches. And
therefore saith St. Paul, Have you not houses to eat and drink in?
Do you contemn the church of God?

     "Many other actions there be, which are lawful and honest in
private places, which are neither comely nor honest, not only in
churches, but also in other assemblies of honest people.

     "Tertullian saith, he used sometimes to burn frankincense in
his chamber, which was then used of idolaters, and is yet in the
Romish churches. But he joineth withal, But not after such a rite
or ceremony, nor after such a fashion, nor with such preparation
or sumptuousness, as it is done before the idols.'

     "So that images placed in churches, and set 'in an honourable
place of estimation,' as St. Augustine saith, and especially over
the Lord's table, which is done (using the words of Tertullian)
'after the same manner and fashion,' which the papists did use,
especially after so long continuance of abuse of images, and so
many being blinded with superstitious opinion towards them, cannot
be counted a thing indifferent, but a most certain ruin of many
souls.

     "Epiphanius, in his epistle to John, bishop of Jerusalem,
(which epistle was translated out of the Greek by St. Jerome,
being a likelihood that Jerome misliked not the doctrine of the
same,) doth write a fact of his own, which doth most clearly
declare the judgment of that notable learned bishop concerning the
use of images. His words are these: 'When I came to a village
called Anablatha; and saw there, as I passed by, a candle burning,
and inquiring what place it was, and learning that it was a
church, and had entered into the same to pray, I found there a
veil or cloth hanging at the door of the same church, dyed and
painted; having on it the image of Christ as it were, or of some
saint (for I remember not well whose it was). Then when I saw
this, that in the church of Christ, against the authority of the
Scriptures, the image of a man did hang, I cut it in pieces, &c.,
and commanded that such manner of veils or clothes, which are
contrary to our religion, be not hanged in the church of Christ.'

     "Out of this place of Epiphanius divers notes are to be
observed.

     "First, that by the judgment of this ancient father, to
permit images in churches is against the authority of the
Scriptures, meaning against the second commandment, Thou shalt not
make to thyself any graven image, &c.

     "Secondly, that Epiphanius doth reject not only graven and
molten, but also painted images; forasmuch as he cut in pieces the
image painted in a veil banging at the church door; what would he
have done, if he had found it over the Lord's table?

     "Thirdly, that he spareth not the image of Christ: for no
doubt that image is most perilous in the church of all others.

     "Fourthly, that he did not only remove it, but with a
vehemency of zeal cut it in pieces, following the example of the
good King Hezekias, who brake the brazen serpent, and burnt it to
ashes.

     "Last of all, that Epiphanius thinketh it the duty of
vigilant bishops to be careful, that no such kind of painted
images be permitted in the church.

     "Serenus, bishop of Marseille, broke down images, and
destroyed them, when he did see them begin to be worshipped.

     "Experience of the times since hath declared, whether of
these two sentences were better. For since Gregory's time, the
images standing in the West church, it hath been overflowed with
idolatry, notwithstanding his or other men's doctrine; whereas, if
Serenus's judgment had universally taken place, no such thing had
happened: for if no images had been suffered, none could have been
worshipped; and consequently, no idolatry committed by them.

     "To recite the process of histories and councils about the
matter of images, it would require a long discourse; but it shall
be sufficient here briefly to touch a few.

     "It is manifest to them that read histories, that not only
emperors, but also divers and sundry councils in the East church,
have condemned and abolished images both by decrees and examples.

     "Petrus Crinitus, in his Book of Honest Discipline, wrote out
of the emperor's books these words: 'Valens and Theodosius the
emperors wrote to the high marshal or lieutenant in this sort:
Whereas we are very careful that the religion of Almighty God
should be in all things kept, we permit no man to cast, grave, or
paint the image of our Saviour Christ, either in colours, stone,
or other matter; but wheresoever it be found, we command it to be
taken away, punishing them most grievously that shall attempt any
thing contrary to our decrees and empire.'

     "Leo the Third, a man commended in histories for his
excellent virtues and godliness, who (as is judged of some men)
was the author of the book De Re Militari, that is, Of the Feat of
War, being translated out of the Greek by Sir John Cheeke, and
dedicated to King Henry the Eighth, your Highness's father, by
public authority commanded abolishing of images; and in
Constantinople caused all the images to be gathered together on a
heap, and burned them unto ashes.

     "Constantine the Fifth, his son, assembled a council of the
bishops of the East church, in which council it was decreed as
followeth: 'It is not lawful for them that believe in God through
Jesus Christ, to have any images, either of the Creator, or of any
creatures set up in temples to be worshipped; but rather that all
images by the law of God, and for the avoiding of offence, ought
to be taken out of churches:' which decree was executed in all
places where any images were, either in Greece or in Asia. But in
all these times, the bishops of Rome rather maintaining the
authority of Gregory, weighing like Christian bishops the peril of
the church, always in their assemblies allowed images.

     "Not long after, the bishop of Rome, practising with
Tharasius patriarch of Constantinople, obtained of Irene the
empress, (her son Constantine being then young,) that a council
was called at Nice, in the which the pope's legates were
presidents, which appeared well by their fruits: for in that
council it was decreed, that images should not only be permitted
in churches, but also worshipped: which council was confuted by a
book written by the emperor Charlemagne, calling it a foolish and
an arrogant council.

     "Soon after this council, arose a sharp contention between
Irene the empress, and her son Constantine the Sixth, the emperor,
who destroyed images. And in the end, as she had before wickedly
burned the bones of her father in law, Constantine the Fifth, so
afterward unnaturally she put out the eyes of her son Constantine
the Sixth. About which time, as Eutropius writeth, the sun was
darkened most terribly for the space of seventeen days, God
showing, by that dreadful sign, how much he misliked those kinds
of proceedings.

     "To be short, there was never thing that made more division,
or brought more mischief into the church, than the controversy of
images: by reason whereof, not only the East church was divided
from the West, and never since perfectly reconciled, but also the
empire was cut asunder and divided, and the gate opened to the
Saracens and Turks, to enter and overcome a great piece of
Christendom. The fault whereof most justly is to be ascribed to
the patrons of images, who could not be contented with the example
of the primitive church, being most simple and sincere, and most
agreeable to the Scripture; for, as Tertullian saith, 'What is
first, that is true, and that which is later is counterfeit:' but
with all extremity maintained the use of images in churches,
whereof no profit nor commodity did ever grow to the church of
God. For it is evident, that infinite millions of souls have been
cast into eternal damnation by the occasion of images used in
place of religion; and no history can record, that ever any one
soul was won unto Christ by having of images. But lest it might
appear that the West church had always generally retained and
commended images, it is to be noted, that in a council holden in
Spain, called the council of Elvira, the use of images in churches
was clearly prohibited in this form of words: 'We decree, that
pictures ought not to be in churches, lest that be painted upon
the walls, which is worshipped or adored.'

     "But this notwithstanding, experience hath declared, that
neither assembling in councils, neither writings, preachings,
decrees, making of laws, prescribing of punishments, hath holpen
against images, to the which idolatry hath been committed, nor
against idolatry whilst images stood. For these blind books and
dumb schoolmasters (which they call laymen's books) have more
prevailed by their carved and painted preaching of idolatry, than
all other written books and preachings in teaching the truth, and
the horror of that vice.

     "Having thus declared unto your Highness a few causes of many
which do move our consciences in this matter; we beseech your
Highness most humbly not to strain us any further, but to consider
that God's word doth threaten a terrible judgment unto us, if we,
being pastors and ministers in his church, should assent unto the
thing which in our learning and conscience we are persuaded doth
tend to the confirmation of error, superstition, and idolatry: and
finally, to the ruin of the souls committed to our charge, for the
which we must give an account to the Prince of pastors at the last
day. We pray your Majesty also not to be offended with this our
plainness and liberty, which all good and Christian princes have
ever taken in good part at the hands of godly bishops.

     "St. Ambrose, writing to Theodosius the emperor, useth these
words: 'But neither is it the part of an emperor to deny free
liberty of speaking, nor yet the duty of a priest not to speak
what he thinketh.' And again: 'In God's cause whom wilt thou hear,
if thou wilt not hear the priest, to whose great peril the fault
should be committed? Who dare say the truth unto thee, if the
priest dare not?' These and such-like speeches of St. Ambrose,
Theodosius and Valentinian the emperors did always take in good
part, and we doubt not but your Grace will do the like, of whose
not only clemency, but also beneficence, we have largely tasted.

     "We beseech your Majesty also, in these and suchlike
controversies of religion, to refer the discussment and deciding
of them to a synod of your bishops and other godly learned men,
according to the example of Constantine the Great, and other
Christian emperors, that the reasons of both parts being examined
by them, the judgment may be given uprightly in all doubtful
matters.

     "And to return to this present matter, we most humbly beseech
your Majesty to consider, that besides weighty causes in policy,
which we leave to the wisdom of your honourable councillors, the
stablishment of images by your authority shall not only utterly
discredit our ministers, as builders up of the things which we
have destroyed, but also blemish the fame of your most godly
father, and such notable fathers as have given their life for the
testimony of God's truth, who by public law removed all images.

     "The almighty and everliving God plentifully endue your
Majesty with his Spirit and heavenly wisdom, and long preserve
your most gracious reign and prosperous government over us, to the
advancement of his glory, to the overthrow of superstition, and to
the benefit and comfort of all your Highness's loving subjects."



443. A NOTE OF MASTER RIDLEY.

     Master Doctor Ridley, sometime bishop of London, of whom
mention is made, was a man so reverenced for his learning and
knowledge in the Scripture, that even his very enemies have
reported him to have been an excellent clerk, whose life, if it
might have been reedemed with the sum of ten thousand marks, yea,
ten thousand pounds, the Lord Dacres of the north, being his
kinsman, would have given it to Queen Mary, rather than he should
have been burned. And yet was she so unmerciful, for all his
gentleness in King Edward's days, that it would not be granted for
any suit that could be made. Oh that she had remembered his labour
for her to King Edward the Sixth with Cranmer before mentioned, in
such sort that even she had yielded but the reward of a publican;
then had the earth not so been bereft of him as it was. But the
Lord forgive us our sins which were the cause thereof, and grant
that we never so provoke his anger again, if it be his blessed
will, Amen.

Another note of Master Ridley.

     Master Ridley, late bishop of London, being prisoner in the
Tower, had there given him the liberty of the same, to prove
belike whether he would go to mass or no, which once he did. And
Master Bradford being there prisoner also the same time, and
hearing thereof, taketh his pen and ink, and writeth to him an
effectual letter to persuade him from the same, and showeth the
occasion that thereby should ensue, which (God be honoured) did
Master Ridley no little good: for he repented his fact therein, as
he himself maketh mention, writing again in the latter end of the
book of Marcus Antonius, which he sent to Master Bradford, and
never after that polluted himself with that filthy dregs of
antichristian service.



444.A NOTE CONCERNING DR. CRANMER IN HIS DISPUTATION.

     That day wherein Dr. Cranmer, late bishop of Canterbury,
answered in the divinity school at Oxford, there was alleged unto
him by Dr. Weston, that he (the said Cranmer) in his book of the
sacrament falsely falsified the saying of the doctors, and
specially the saying of St. Hilary, in these words, vero for vere,
showing a print or two thereof, to have defaced his doings
therein: but Dr. Cranmer, with a grave and fatherly sobriety,
answered, that the print of St. Hilary's works, whereout he took
his notes, was verbatim according to his book; and that could his
books testify, if they were there to be seen: saying further, that
he supposed Dr. Smith in that order rehearsed it in his book of
the sacrament: to the which Dr. Smith there present (though he
were demanded the answer thereof) stood in silence. But by and by
Dr. Weston, without shame, to shadow Dr. Smith's silence, spitely
said to Cranmer, "Belike you took your learning out of Master Dr.
Smith's book."

     There chanced, at that present, to be in the school one
William Holcot, gentleman, then a sojourner in the University
college. He, hearing the same untruth, and remembering that he had
amongst his books in his study the said book of Dr. Smith, at his
return to his said study desirous to see the truth therein, found
it agreeable to the writing and affirmation of Dr. Cranmer. And
the said Holcot, then and there better remembering himself, found
amongst his books the book of Stephen Gardiner, intituled The
Devil's Sophistry, in which book was the said saying of St. Hilary
alleged by the said Stephen verbatim, both in Latin and English,
according to Dr. Cranmer's confirmation. Then the said William
Holcot intending (for the manifest opening and trial of the truth
therein) to have delivered the said Gardiner's book to Dr.
Cranmer, brought it to Bocardo the prison of Oxford, where Dr.
Cranmer then remained: but there, in the delivery thereof, he was
apprehended by the bailiffs, and by them brought before Dr. Weston
and his colleagues, then at dinner at Corpus Christi college, who
straightways laid treason to the charge of the said William Holcot
for the maintenance of Cranmer in his naughtiness (as they called
it); and so, upon strait examination to know who were privy to his
doings in delivery of the said Gardiner's book, committed him to
the said prison of Bocardo, where he sojourned and slept in the
straw that night.

     And in the morrow in the morning, Dr. Cole, yet alive, then
dean of Paul's, and Dr. Jeffery, two of them then visitors,
further examined the said Holcot of that his doings; threatening
him to lay treason to his charge, and so to send him to the trial
thereof to the then lord chancellor Stephen Gardiner, willing him
presently to subscribe to the articles then in question; but he
refused, desiring respite until the laws of the realm had
determined the same, And so was he again committed to the said
prison. And after three days Dr. Weston and the residue of the
visitors solemnly, in St. Mary's church, pronouncing sentence
against the late bishops, Cranmer, Ridley, and Latimer; amongst
others called there before them the said Holcot, willing him to
subscribe to their three articles. He demanding them then these
demands, first, whether they thought in their consciences that the
articles, whereunto they willed him to subscribe, were according
to the Scriptures, and that the religion then they went about to
plant, were the true religion of Christ: they answered all with
one voice, "Yea, yea." Then asked he them whether they thought
themselves able to answer, and would answer before God for him, if
he subscribed thereunto as they willed him. And they likewise
answered, "Yea, yea." And so he, the said Holcot, through fear and
frailty of the flesh, (as being a novice,) upon their threats
subscribed. Then they with many fair and flattering words
delivered him, but would not let him have again his book brought
to Bocardo, lest (as it seemed) he should show it to their shame
And they privily willed the master and the fellows of the said
University college to see the said William Holcot forthcoming: and
if they, within a fortnight after, did not hear from the then lord
chancellor what should be done with him, that then they, at the
fortnight's end, should expel him out of the said college; which
they would have done, if the then vice-chancellor had not willed
them to the contrary. This Holcot, though then an apostate, is yet
now a penitent preacher.



445. A NOTE OF BISHOP FERRAR.

     Dr. Leyson, doctor of law, a civilian, a justice of peace,
the same who is mentioned before, would not suffer Bishop Ferrar,
when he was at the stake to be burnt, to speak his mind; and about
half a year after the said Dr. Leyson died; and when he would have
spoke himself, he could not.



446. THOMAS HITTON, MARTYR

The trouble of Thomas Hitton, martyr, with his examinations,
answers, condemnation, and martyrdom, anno 1529, the twentieth of
February.

Illustration:Hitton Taken in Rochester
THOMAS HITTON of Martham in the diocese of Norwich, an honest poor
man and religious, ever fearing God from his youth, and loving his
word; when persecution for the same word in the days of King Henry
the Eighth grew to be somewhat hot, took his journey toward
Rochester in Kent, intending to have gone to Dover, and so to have
crossed the seas into France and other countries for a time,
where, reposing himself a while, he might be free from the heat of
persecution. As he was going on his intended journey, one Thomas
Swainesland, bailiff to William Warham archbishop of Canterbury,
meeting him by the way, and suspecting him to be (as they called
them) a heretic, caused him to be staid and brought before the
said William archbishop of Canterbury, his master; who demanded of
him from whence he came, and whither he intended to have gone, if
he had not been intercepted? The same Thomas answered, that he
came out of the diocese of Norwich, and purposed to have gone
beyond the seas, if God had so permitted. Then the bishop asked
him, if he had ever been beyond the seas before, and what books he
had brought over. He answered, that he had been once beyond the
seas before, and had brought certain books with him from thence,
namely, two New Testaments, and one Primer in English. The bishop
asked him to whom he gave the said books. He answered, he would
not declare: "for," saith he, "such is your bloody cruelty, that
you would never sleep quietly till you have sucked their blood, as
you mean to do mine." The bishop, seeing he could extort no more 
out of him, and perceiving his constant spirit and fervent zeal to
the truth, commanded him to prison till further opportunity might
serve for the shedding of his blood.

The second appearance of Thomas Hitton, before Warham, archbishop
of Canterbury.

     Within a while after, the bishop commanded the said Thomas to
be brought before him again, who demanded of him how he judged and
believed of the religion then in force, and of the authority of
the bishop of Rome. The said Thomas answered, that the religion
then used, was most abominable idolatry, and contrary to the holy
word of God: "And as for the pope," quoth he, "he is antichrist,
the first-born of Satan, and hath no more power or authority than
any other bishop hath in his own diocese, nor so much neither."
The bishop hearing this, was in such a pelting chafe, that at that
time he would talk no more with him, but returned him from whence
he came, namely to Bocardo, with commandment to appear before him
again upon the thirteenth day of the same month following, at his
manor of Knoll, to answer to such articles and interrogatories as
should be objected ex officio against him.

His third appearance, &c.

     The said Thomas Hitton, at the day prefixed, made his
personal appearance before the bishop at the place appointed; to
whom the bishop ministered certain articles and interrogatories
for him to answer unto, commanding him to swear to answer truly
and unfeignedly unto them, and every part of them. The said Thomas
Hitton refused to swear, saying, "It is against God's laws and
good conscience, for any man to swear to shed his own blood, for
so he should be a murderer of himself, and become guilty of his
own death." But notwithstanding that he refused to swear to
answer, yet he answered truly and directly to every particular
article and interrogatory propounded unto him; but so as was
smally to their contentation, yet no doubt to the great glory of
God, and comfort of the godly.

     This done, the bishop brake off his session for that time,
and commanded him to prison again, and to appear before him in the
place aforesaid upon the Friday next following, to answer further
as should be demanded of him, granting him liberty withal to add
to or subtract from his former answers, or else utterly to deny
and revoke the same.

His fourth appearance, &c.

     The day and time approaching, the said Thomas Hitton appeared
again accordingly, and having heard his former answers and
confessions distinctly by the notary read unto him, he reformed
them in certain points; to some he added, from other some he
subtracted, but none he denied. Then the bishop, perceiving his
unmovable constancy in the truth, setting learning and reason
apart, being not able to convince him by arguments and truth, nor
yet to reprove the spirit which spake in him, fell to exhorting of
him to have respect to his soul's health, and not so wilfully (as
he termed it) to cast away himself for ever, but to repent, and
abjure his errors, and in so doing, he would be good unto him, he
said.

     When the bishop with all his persuasions could do no good
with him to withdraw him from the truth of God's word, then the
doctors and other the assistants attempted the like: all which
notwithstanding, the said Thomas Hitton would not desist nor
shrink one jot from the truth, but both affirmed and confirmed his
former articles and confessions to the end; inferring withal, that
they sinned against the Holy Ghost, inasmuch as they knew that
God's word was the truth, and that the mass and all popish
religion is nothing but idolatry, lies, and open blasphemy against
the majesty of God and his word, and contrary to God's word in
every respect, and yet they would allow and maintain the same,
contrary to their own consciences: whereat all the bench was
greatly offended, and commanded him to prison again, assigning him
a day to come before them again.

His fifth appearance, &c.

     At the day appointed, the said Thomas Hitton appeared, to
whom the bishop said, "Thomas, dost thou believe that any man,
either spiritual or temporal, is of suffucient authority to set
forth any law or sanction of himself, the breach whereof is mortal
or venial sin?" To whom Thomas Hitton answered, that no man,
either spiritual or temporal, might make any law or sanction, the
breach whereof is mortal or venial sin, except the same law or
sanction be drawn out of the word of God, or else grounded upon
the same with a good conscience; and therefore the church cannot
set forth any law, the breach whereof is mortal or venial sin,
unless it be grounded upon the word of God also. But if any man,
or the church of God itself, do set forth any law grounded upon
the word of God and good conscience, the breach thereof to the
violater is mortal and deadly sin. After all manner of ways and
means attempted to draw this poor man from Christ and his truth,
the bishop, seeing that he could not prevail, determined to send
him to the bishop of Rochester, and so he did; who assayed by all
means possible to remove him from his former professed truth. But
seeing all his endeavours frustrate, and that he profited nothing,
he signified the same to the archbishop, and withal both went
himself unto him, and carried the poor prisoner with him thither
also.

     In the afternoon of the same day, the said archbishop of
Canterbury, the bishop of Rochester, and divers other assistants,
called the said poor man before them again, and caused all the
former articles, interrogatories, and demands to be read unto him
in English, to the end he should either have revoked the same, or
else recanted them altogether, using both threats and fair
promises, to the performance thereof, but all in vain: for his
faith was built upon the rock Christ Jesus, and therefore unable
to be removed with any storms of persecution whatsoever.

     In fine, the archbishop, (with mature judgment you must
believe,) consulting with the bishop of Rochester, and others,
proceeded to his condemnation, reading the bloody sentence of
death against him; and so was he, being condemned, delivered to
the secular power, who carried him to the prison; and soon after
he was burnt for the testimony of Jesus Christ, as you may see
more at large in his story, for whose constancy in the truth, the
everlasting God be praised, Amen.



447. WILLIAM HASTLEN.

A certain good man troubled in Boulogne the first year of King
Edward the Sixth, for the gospel.

     "The examination of me, William Hastlen, gunner, in the
castle of High Boulogne, in the year of our Lord 1547, and the
first year of the reign of King Edward the Sixth. As I was in the
church of Boulogne, called the Stale, upon the twelfth of April,
being Easter Tuesday, reading of a godly book, called The
Lamentation of a Christian against the Citizens of London, between
the hours, of three and four at afternoon, there came certain men
to me as I stood at an altar in the church reading to myself, and
asked me what good book I had; and I said, they should hear if
they pleased. Then they desired me to read out that they might
hear, and so did I very gladly; but I had not read long (the
priests and clerks were at their Latin evensong, I reading mine
English book) but there came a tip-staff for me, taking my two
books from me, and commanded me to go with him; for he said I must
go before the council of the town.

     "Then went I forthwith with him; and a little without the
church-door Sir John Bridges met us, and bade the tipstaff carry
me to Sir Leonard Beckwith, knight, to be examined; and coming
before his presence, he asked me what books they were that I had
at the church, and was reading of one of them openly in the church
to the people. And I said, so far as I had read them they were
good godly books. And he said, they were heresy. And with that he
asked me how I did believe of the sacrament of the altar, whether
I did not believe that to be the very body of Christ, flesh,
blood, and bones: and I asked him whether he meant that that was
in the pix or no? and he said, Yea, even that in the pix. And I
said, that since I had sure knowledge of Scriptures, I did not
believe it to be the body of Christ, but a bare piece of bread;
nor by God's help will I ever believe it otherwise to be. Then he
said, I was a heretic, and asked me what I made of the sacrament;
and I said, if it were duly ministered according to Christ's
institution, that then I did believe that the faithful
communicants, in receiving that blessed sacrament, did receive
into their inward man or soul, the very body and blood of our
Saviour Jesus Christ. Then said he, 'Dost thou not believe it to
remain the very body of Christ after the words of consecration
pronounced by the priest?' And I said, No. Then said he, 'What
dost thou make of the church?' I said, 'As it is now used, it is a
den of thieves, and the synagogue of Satan.' 'Thou heretic,' said
he, 'there remaineth the very body of Christ.' But I said, that
Christ being God and man, dwelleth not in the temples made with
men's hands. Much other communication had we at that time, but
this was the effect that day. Then he asked me whether I would be
forthcoming till to-morrow. And I said, 'Sir, if you think that I
will not, you may lay me where I shall be so.' Then he let me go
for that night, and said, 'We shall talk further with thee to-
morrow;' so I departed home.

     "And about the space of two hours after, Master Huntingdon
the preacher (which did much good with his preaching in Boulogne
at that time) came to me, and said, that he heard me spoken of at
my Lord Gray's, who was then lord deputy of the town and country
of Boulogne; 'and I perceive,' said he, 'that you are in great
danger of trouble, if you escape with your life: for there are
some of the council marvellously bent against you.' I said, The
Lord's will be done.' 'Well,' said he, 'without you feel in
yourself a full purpose, by God's help, to stand earnestly to the
thing that ye have spoken, you shall do more hurt than good.
Wherefore,' said he, 'if you will go to Calais, I will send you
where you shall be well used, and be out of this danger.' Then I
thanked Master Huntingdon, saying, 'I purpose by God's assistance
to abide the uttermost that they can do unto me.' 'Well then,'
said he, 'I can tell you you will be sent for tomorrow betimes
before the whole council.' 'That is,' said I, 'the thing that I
look for.'

     "Then rose I betimes in the morning and went into the market-
place, that I might spy which way the officer should come for me.
I had not tarried there long, but I spied a tipstaff, and went
toward him, and asked him whom he sought; and he said, 'A gunner
of the great ordnance in the castle of Boulogne:' and I said, 'I
am he:' then said he, 'You must go with me to my Lords:' and I
said, 'There-for I looked.'

     "When I came there, I saw my Lord and the whole council were
assembled fogether in a close parlour. Doing my duty to them, my
Lord said to me, 'It is informed me that thou hast seditiously
congregated a company together in the church, and there in the
time of service thou didst read unto them an heretical book, and
hast not reverently used silence in the time of the divine
service. What sayest thou to this?'

     "I said, 'If it please your Honour, I was in the church a
good while before any service began, and nobody with me, reading
to myself alone, upon a book that is agreeable to God's word, and
no heresy in it that I read; and when it drew toward service time,
there came men to the church, and, some of them coming to me whom
I knew not, asking me what good book I had, I said it was a new
book that I had not yet read over. Then they prayed me that I
should read so that they might hear some part with me; and so I
did, not calling, pointing, nor assembling any company to me. And
the service being in Latin, that for the strangeness of the
tongue, besides much superstition joined with it, was not
understood of the most part of them that said or sung it, much
less of them that stood by and did hear it; whereas, by the word
of God, all things in the church or congregation should be done to
the edifying of the people; and seeing I could have no such thing
by their service, I did endeavour to edify myself, and others that
were desirous of reading godly books. And because the church is so
abused contrary to the word of God, being beset round about with a
sort of abominable idols, before whom no man ought to kneel, nor
do any manner of reverence, because the Scriptures do curse both
the idol and the idol-maker, and all that do any worship or
reverence unto them, or before them, for that cause I used no
reverence there.'

     "'Well,' said my Lord, 'I would thou couldst answer to the
rest, as well as thou hast done to this; but I fear me thou canst
not: for it is told me that thou hast spoken against the blessed
sacrament.' And I said, 'If it please your Lordship, that did I
never in all my life, nor ever will do, by the grace of God.'

     "With that my chief accuser, Sir Leonard Beckwith, knight,
said to me, 'Didst thou not say to me yesterday, that thou didst
not believe the sacrament of the altar, after the words of
consecration by the priest, to be the very body of Christ, flesh,
blood, and bones, as it was born of the Virgin Mary?'

     "'It is true indeed that I said so; for neither do I believe
it to remain Christ's body, nor ever will by the grace of God
believe it so to be: for I believe that Christ, with that body
that was conceived and born of the Virgin Mary, did ascend up into
heaven; and there (according to our belief) he sitteth on the
right hand of God the Father; and from thence that body shall come
at the day of judgment to judge the quick and the dead. And yet,
in the mean while, I believe, that (the sacrament duly ministered
according to Christ's institution) all the faithful receivers of
this sacrament, lifting up the eyes of their mind into heaven
where Christ's body is, do receive in that sacrament into their
soul or inward man the very body of our Saviour Jesus Christ: yea,
and I believe further, that Christ, concerning his Divine power,
or the power of his Godhead, is wheresoever two or three be
gathered together in his name, that he is in the midst even
amongst them; and that he is so with his faithful flock even to
the world's end.'

     "Then they laid their heads together and had privy talk.
After that two of them said to me, that it was rank heresy, that I
did believe it to remain bare bread after the priest had
consecrated it; and not believing it to be the very body of
Christ, I was worthy to be burned. Then said I earnestly unto
them, 'Think you not, though I be a vile abject in your sight, and
he that is most busy among you to seek my blood, but that my blood
shall be required at his or their hands?'

     "Then had they privy talk together again, after the which my
Lord said unto me, 'Thou hearest that they here lay heresy to thy
charge, and I am a man of war, and have no skill in such high
mysteries; wherefore thine accusers say, that thou must suffer
here as a heretic, that all the rest of the garrison may beware by
thee, that they fall not into the like heresy, and so cast away
themselves.' Then said 1, I appeal from this council to the
council of England.' Then said my Lord, 'I am very glad that thou
hast appealed to the council of England, for there are learned men
and divines that can skill of such matters: thither shalt thou be
sent ere it be long.'

     "Then was I carried to Sir John Bridges' house; and having
pen and ink, I was bidden to write mine articles, which were in
effect those points of religion which you have heard before in my
examination. Then on the morrow, being Thursday, and the
fourteenth of April, I was brought to the prison in the town,
called the Marshalsea, where I was very gently used: for a good
gentleman, one Master Waghan, was the keeper there at that time.
But surely, when I was apprehended, I had not so much as one penny
to help myself with, for we had been long unpaid. Furthermore, I
thought in that town of war, that there were very few or none that
favoured the word of God; for I looked for no help there, but to
be hated and despised of all men there: for I knew not past two or
three there that had any love to the gospel till I was in prison;
and then there came very many soldiers unto me that I never knew
before, and gave me money, so that I had as good as three pounds
given me in a small time that I was in prison. The fourteenth day
of May, foward night, I was sent into England; one Master
Messenger and one other man brought me to London even the same
day, being Sunday at night and the fifteenth day of May. There was
a great talk over all the city of one Dr. Smith that recanted that
day. They brought me to the Marshalsea and there left me, I
hearing no more of them that brought me thither: but Master
Huntingdon, as a faithful minister of Jesus Christ, that gave me
warning before of all this trouble, came from Boulogne to London,
causing my articles to be seen, so that by his painful diligence
to the council for me, after that I had been there little more
than one month, I was discharged out of prison, and bid get me
home to Boulogne, to my living again.

     "But surely if I had not appealed to the council of England,
I had been burnt in Boulogne; for it was told me of them that knew
much in that matter, that it was already determined shortly to
have been accomplished, if I had not appealed: for the which
deliverance I give praise to the everliving God."



448. VERSES LAID IN QUEEN MARY'S CLOSET UPON HER DESK, AGAINST HER
COMING UNTO HER PRAYERS.

"O lovesome rose, most redolent,
Of fading flowers most fresh,
In England pleasant is thy scent,
For now thou art peerless.
This rose which beareth such a smell
Doth represent our queen;
O listen, that I may you tell
Her colours fresh and green.
The love of God within her heart
Shall beautify her Grace:
The fear of God on the other part,
Shall stablish her in place.
This love and fear her colours are,
Whereby if she be known,
She may compare both nigh and far,
Unable to be overthrown.
The love of God, it will her cause
(Unfeigned if it be)
To have respect unto his laws,
And hate idolatry.
If that she have the fear of God,
And be thereto right bent,
She will do that that he her bode,
And not her own intent.
O noble queen, take heed, take heed,
Beware of your own intent:
Look ere you leap; then shall you speed:
Haste maketh many shent.
Remember Saul, that noble king,
What shame did him befall,
Because that unto the Lord's bidding
He had no lust at all.
The Lord hath bid you shall love him,
And other gods defy:
Alas, take heed! do not begin
To place idolatry.
What greater disobedience
Against God may be wrought,
Than this, to move men's conscience
To worship things of nought?
What greater folly can you invent
Than such men to obey?
How can you serve your own intent,
Not foreseeing your own decay?
And whereas first ye should maintain
Your realm in perfect unity:
To rent the people's hearts in twain
Through false idolatry.
Is this the way to get you fame,
Is this to get you love?
Is this to purchase you a name,
To fight with God above?
Is this your care to set up mass,
Your subjects' souls to 'stroy?
Is this your study no more to pass,
God's people to annoy?
Is this to reign, to serve your will,
Good men in bonds to keep;
And to exalt such as be evil,
And for your Grace unmeet?
Such as made that fond divorce,
Your mother to deface;
Are nighest you in power and force,
And bounden most unto your Grace.
Well, yet take heed of 'had-I-wist,'
Let God's word bear the bell:
If you will reign, learn to know Christ,
As David doth you tell.
What great presumption doth appear,
Thus in a week or twain,
To work more shame than in seven year
Can be redrest again!
All is done without a law,
For will doth work in place:
And thus all men may see and know
The weakness of your case.
That miserable masking mass,
Which all good men do hate;
Is now by you brought up again,
The root of all debate.
Your ministers that love God's word,
They feel this bitter rod;
Who are robbed from house and goods,
As though there were no God.
And yet you would seem merciful
In the midst of tyranny,
And holy, whereas you maintain
Most vile idolatry.
For fear that thou shouldst hear the truth,
True preachers may not speak;
But on good prophets you make ruth,
And unkindly them entreat.
Him have you made lord chancellor,
Who did your blood most stain:
That he may suck the righteous blood,
As he was wont, again.
Those whom our late king did love,
You do them most disdain;
These things do manifestly prove
Your colours to be but vain.
God's word you cannot abide,
But as your prophets tell:
In this you may be well compared
To wicked Jezebel,
Who had four hundred prophets false,
And fifty on a rout:
Through whose false preaching poor Eli
Was chased in and out.
God's prophets you do evil entreat,
Baal's priests defend your Grace:
Thus did the Jews put Christ to death,
And let go Barrabas.
Hath God thus high exalted you,
And set you on a throne,
That you should prison and deface
His flock that maketh moan?
The Lord which doth his flock defend,
As the apple of an eye;
Of this full quickly will make an end,
And banish cruelty.
Therefore my counsel pray you take,
And think thereof no scorn:
You shall find it the best counsel,
Ye had since you were born.
Put away blind affection;
Let God's word be umpire,
To try our true religion,
From this evil-favoured gear."



449. AN INSTRUCTION OF KING EDWARD THE SIXTH

The instruction of King Edward the Sixth, given to Sir Anthony St.
Leger, knight of his privy chamber; being of a corrupt judgment of
the eucharist, upon this saying of an an cient doctor of the
catholic church: "Dicimus eucharistiam panem vocari in Scripturis.
Panis in quo gratiae actae sunt,"

"In eucharist then there is bread,
Whereto I do consent:
Then with bread are our bodies fed,
But further what is meant?
I say that Christ in flesh and blood
Is there continually,
Unto our soul a special food,
Taking it spiritually.
And this transubstantiation I
Believe as I have read:
That Christ sacramentally
Is there in form of bread.
St. Austin saith, 'The Word doth come
Unto the element:
And there is made,' he saith, 'in sum
A perfect sacrament.'
The element doth then remain;
Or else must needs ensue,
St. Austin's words be nothing plain,
Nor cannot be found true.
For, if the Word, as he doth say,
Come to the element,
Then is not the element away,
But bides there verament.
Yet, whoso eateth that lively food,
And hath a perfect faith,
Receiveth Christ's flesh and blood,
For Christ himself so saith.
Not with our teeth his flesh to tear,
Nor take blood for our drink:
Too great an absurdity it were,
So grossly for to think.
For we must eat him spiritually,
If we be spiritual;
And whoso eats him carnally,
Thereby shall have a fall.
For he is now a spiritual meat,
And spiritually we must
That spiritual meat spiritually eat,
And leave our carnal lust.
Thus by the Spirit, I spiritually
Believe, say what men list:
None other transubstantiation I
Believe -- of the eucharist;
But that there is both bread and wine,
Which we see with our eye:
Yet Christ is there, by power divine,
To those that spiritually
Do eat that bread and drink that cup,
Esteeming it but light;
As Judas did, which eat that sop,
Not judging it aright.
For I was taught not long agone,
I should lean to the Sprite;
And let the carnal flesh alone,
For it doth not profit.
God save him that teaching me taught,
For I thereby did win,
To put from me that carnal thought,
That I before was in:
For I believe Christ corporally
In heaven doth keep his place:
And yet Christ sacramentally
Is here with us by grace.
So that in this high mystery
We must eat spiritual meat,
To keep his death in memory,
Lest we should it forget.
This do I say, this have I said;
This saying say will I:
This saying though I once denied,
I will no more to die."

     "This young prince became a perfect schoolmaster unto old
erroneous men, so as no divine could amend him; and therefore this
piece is worthy of perpetual memory to his immortal fame and
glory.

     "When Queen Mary came to her reign, a friend of Master St.
Leger charged him with this his pamphlet. 'Well,' quoth he,
'content yourself: I perceive that a man may have too much of
God's blessing. And even Peter began to deny Christ; such is men's
frailty.'"

     By W. M., as it is supposed.



450. A LETTER OF ONE JOHN MELVYN, PRISONER IN NEWGATE.

     "Christi electis salutem.

     "The Almighty Lord hath made this world for many; but the
world or life to come, but for a few.

     "Most certain it is, dearly beloved, that Christ's elect be
but few in comparison of that great number which go in the broad
way into everlasting perdition, which live after the flesh, loving
this present evil world, deny God in word and deed, whose eyes are
blinded, and their hearts hardened.

     "Most certain it is also, that our Saviour Jesus Christ hath
and knoweth his own, whose names are written in the book of life,
redeemed with the most precious blood of our Saviour Jesus Christ.
So that the eternal Father knoweth them that be his.

     "The almighty and eternal God grant, that we may have the
testimony of our conscience, and the Spirit of God to bear record
with our spirits, that we be his elect children, walking in the
Spirit, not fulfilling the lusts of the flesh, but as Christ's
members, having Christ Jesus fixed before our eyes, he being to us
the true way, the infallible verity, and the eternal life. Christ
hath given us example; let us follow him as dear children, for
God's delight is to behold his saints which be in the earth. Let
us put on the whole armour of God, and walk in the light in these
evil days, in the which Satan, with his angels, seeketh whom he
may devour. The almighty Lord deliver us from the mouths of those
unshamefaced dogs! They truly seek ours, and not us unto the Lord.
Esdras saith and writeth truly, 'The world is made for them, and
they for the world.' Dearly bought, let us remember Christ which
saith: 'I have chosen you out of the world; you shall be hated of
all worldly men.' Did ever the covetous, idolaters, oppressors, or
whoremongers, love us? Nay, they love mass-mongers, which say,
Peace, peace, when there is no peace. Nay, either they flatter the
ears, or else they say nothing, as dumb dogs not able to bark, of
whom be you ware; for though they come in sheep's clothing, they
be ravening wolves, whose damnation sleepeth not, from whose
captivity the holy will of God save and preserve you, Amen!

     "Dearly beloved, we having the record of our conscience, that
we be very members in Christ's body, separate from that malignant
antichrist's church: let us rejoice in conscience, and in the
Lord, having heavenly hope in all his promises, which be eternal
and most sure to us in Christ our Saviour, who loseth none of all
them, whom the eternal Father hath given him, but at his appearing
to be our merciful Judge, shall raise us up at the last day; for
the trumpet of God shall blow, and be heard of all Adam's
posterity, sounding, Venite ad judicium, Come unto judgment, come
and be judged. Let us therefore be prepared, having the wedding
garment, yea, the whole armour of God, the marriage garment, clear
lamps, that is, pure hearts, and burning heavenly light in the
same. Let us prepare ourselves richly to restore to our Lord and
Master our talents, with the increase of heavenly living and
occupying. Then, without all doubt, we shall hear that most
blessed wish of our alone Saviour Jesus Christ, who shall then
say, Rejoice, good servants, I will make you stewards over many
things: enter into the everlasting rest and kingdom, which hath
been prepared for you from the beginning. This is the kingdom of
Jesus Christ, which at this present is in Babylon, and banished to
the desert, the troublesome waters of Satan in the antichrist and
his shavelings, spewed out of Christ's mouth. The Lord be our aid,
avenger, and deliverer, when his holy will is, Amen!

     "Dearly bought with the most precious blood of our Saviour
Jesus Christ! that we be not deceived by the antichrist, let us
ponder, weigh, mark, and study, the heavenly doctrine of our
Saviour Christ in his last supper: the text is, Benedixit, dixit
bene, gratias egit; he spake heavenly and well; he gave thanks; he
took bread, brake it and gave it to his disciples, saying, 'Take,
eat this sacramental bread, and me the bread of life which came
down from heaven, which giveth life to the world. Take true faith,
heavenly hope kindled with Christian charity, thanksgiving for my
death. Let these heavenly virtues enter into your souls; then
enter I. This is my body: this is the true eating of my body,
which is given to the death of the cross, for the ransom and sins
of God's elect.' Likewise after supper he took the cup, he spake
well, gave thanks, and gave it them, saying, 'Drink ye all of
this: drink, I say, by this infallible verity and everlasting word
joined and annexed with this cup, my blood, which is shed from
before the beginning of the world, for many, in remission of sins:
he or she that thus dwelleth in me, and I in him, eateth my flesh
and drinketh my blood.' St. Augustine saith, 'Why preparest thou
thy tooth and belly? believe, and thou hast eaten.' St. Bernard
saith, 'When faith, hope, Christian love, and thanksgiving for
Christ's death enter into a Christian, Christ entereth.' And again
St. Augustine saith, upon these words of Christ, You shall always
have the poor with you, but me shall ye not have always with you:
'the church had him but a few days touching his humanity; now they
have him by faith, with these eyes they do not see him.' O Jesus
Christ, thou Son of the living God, which art in the bosom of thy
Father, God with God, the very image of God the Father eternal,
give us vicfory over this antichrist in thy most precious blood.
Be faithful to the end, and our Saviour shall crown us in glory:
let us sanctify the name of God in thought, word, and deed.

"I say unto the papist, and will not flatter,
Our God is in heaven whom they will not see:
And is no such little pretty matter,
As their god the pope feigneth him to be.
Pray for all the preachers of the verity,
That God may give us grace and constancy.
They sing and say, they have him in a string:
Tie not the dog so, for fear of hanging.
To all the faithful, whose names in general,
In the book of life, by Christ are written all;
The godly thought and patient mind,
Doth liberty in prison find.
Whoso to patience can attain,
Shall find in prison is no pain.
Thrall, trouble, bound or free,
As pleaseth God, so shall all be.
Wherefore I never will forsake
What pleaseth God lay on my back.

     JOHN MELVYN,

     preacher, and prisoner in Newgate."



451. A NOTE CONCERNING THE TROUBLE OF JULIUS PALMER, LATELY COME
TO MY HANDS.

To his assured friend and brother in Christ, Master Perry,
preacher at Beverstone.

     "Master Perry, after my hearty commendations in the Lord
Jesus Christ unto you and your wife, &c. Whereas you have written
unto me for my help in stopping the malicious and envious mouth of
Thomas Thackam, I would be as glad as any man to testify the
truth, both for that I know of the shameless malice of the said
party against the members of Christ, as also the godly and
virtuous behaviour of Palmer, both before he was in prison, and
after in prison, with the credit of that good and godly work of
that history: but surely many things are out of my head, which I
cannot as yet remember. And for those things I know, I write unto
you. And first, as touching the friendship showed unto the Lady
Vane, and his zeal therein uttered, truth it is that he received
her into his house for money for a small space, in the which time
they two did not well agree, for that she could not suffer his
wickedness of words and gestures unreproved, but that his wife
many times, being of more honesty, made the matter well again: but
to be short, such was his friendship in the end towards that good
lady, being out of his house, that she feared no man more for her
life than him. And I being her man, she gave me great charge
always to beware of him. As touching his friendship towards John
Bolton in prison, I am sure he never found any, as they that used
to visit him can somewhat say: except you account this friendship,
that he, being bereft of his senses, Thackam wrought him to yield
unto the papists, and as a right member of them became his surety,
that he should be obedient unto them. And he, being burdened in
conscience therewith, fled away unto Geneva: for the which flying
Thackam had nothing said unto him, which showeth that he was their
instrument. And this friendship to John Bolton: for Downer, I have
heard no evil of him: for Gately, and Radley now vicar of St.
Lawrence, and Bowyer a tanner, they three left no means
unpractised to catch and persecute the members of Christ, as I
myself can well prove.

     "As touching Palmer, for that I many times frequented his
company in his lodging, he would utter sometimes unto me the grief
of his mind. Among other things once he told me, that for that he
heard he was somewhat suspected with the woman of the house, he
was much grieved withal, the which he uttered with many tears. I
then counselling him to depart thence to avoid the occasion of
offence, he said No, but the Lord should try him ere it were long:
for, said he, Thackam hath let me his school, and now would have
it again, and because I will not let him have it, this he hath
brought upon me; but God forgive him! Afterward, being in prison,
I talking with him at the grate, he showed me his judgment of the
Scriptures, and delivered it unto me: what became of it, I know
not now. He praised God highly for his estate, and then he said,
he trusted it would appear whether Thackam had said of him well or
not. And further he said, that now Thackam hath his will to have
his school again: for if I would have yielded up the school, he
would have sent me away. I never trusted him so well, said he, to
communicate my mind unto him before witness, but sometimes alone;
and therefore he hath devised a letter in my name, and brought it
to light, to cause me to be examined of my conscience. This is as
much as I can say at this time. Thus fare you well in the Lord,
Amen. -- From Corsley, this eighteenth of May.

     "Yours to command in Christ,

     JOHN MOYER, minister.

     "Have me commended, I pray you, to all my friends at
Reading."

Another note of Julius Palmer.

     Also being at Magdalene college about a month before he was
burned, and reasoning against one Barwick, master of arts,
sometime his familiar friend and old acquaintance in the said
college; after much talk Barwick said unto him, "Well, Palmer, now
thou talkest boldly and stoutly at thy pleasure; if thou wert
brought to a stake, thou wouldst tell me another tale. Take heed,
it is a hard matter to burn." Hereunto Palmer answered, "Indeed it
is a hard matter for him to burn, that hath his soul linked to his
body, as a thief's foot is tied in a pair of fetters. But if a man
be once able, through God's help, to separate and divide the soul
from the body, for him it is no harder thing to burn, than for me
to eat this crumb of bread."



452. THE CONFESSION OF PATRICK PATINGHAM,

     "I, Patrick Patingham, being condemned for the verity of
God's truth, that is to say, in confessing of one God, which was
the Creator of all things visible and invisible, and also that he
made those by his Son, whom he hath made heir of all things. And
also I confess, that he is the only begotten Son of God, in whom
we have redemption, even the forgiveness of sins. And also in
confessing God's most holy church, being builded upon the
foundation of the apostles and prophets, Christ Jesus being the
head corner-stone. In whom, saith St. Paul, every building coupled
together groweth to a holy temple in the Lord, in whom I believe I
am builded together as a member, and made a habitation for God in
the Spirit. And also I confess, that Christ is the head of the
holy church, as St. Paul saith, and that God is Christ's head.

     "And also I had ten articles, that is to say, against their
wicked traditions and commandments which they use, which are
against the commandments of God, whereof they did condemn me, not
suffering me to speak in the consistory-house, but condemning me,
my cause not heard. But yet I did protest unto them, that their
church or synagogue is of Satan, that is to say, Satan being the
head thereof. Furthermore, my friend or friends unknown, I have
received your letter, and read it over, wherein you say, that I am
in a blasphemous error. Indeed, friends, I confess, that it is an
error: if you will make my belief, that is to say, that Christ is
the Son of the living God, to be an error, and to believe that
there is one God, as St. Paul saith, and one Mediator betwixt God
and man, even the man Christ Jesus. And although there be that are
called gods, whether in heaven or in earth, as there be gods many,
and lords many, yet unto us there is but one God, which is the
Father, of whom are all things, and we it, him, and one Lord Jesus
Christ, by whom are all things, and we by him. I believe that
there is but one Lord, one faith, one baptism, and one God in all,
and above all, and through all; which only God, as St. Paul saith,
worketh in all creatures that believe in him; and speaketh in
them, as, St. Paul saith, God in times past diversely, and many
ways, spake unto the fathers by prophets, but in these last days
he spake unto us by his Son, whom he hath made heir of all things.
My friend or friends, be it known unto you, that this is no error,
as ye suppose, but it is the truth of God's will, that we should
believe, as St. John saith, that Christ Jesus is the Son of the
living God; and in so believing, we should have everlasting life.
Thus with love I write unto you, praying God night and day to
deliver you from evil which is in you, and to keep you from it.
Wherefore, my friend or friends, you are not crucified with
Christ, you are not dead with him as concerning sin, you are not
grafted with him in baptism, nor do you know God, or his Son whom
he hath sent, or his commandments which he hath commanded; and yet
will ye teach others. With most hearty prayer praying to God for
you continually;

     PATRICK PATINGHAM."



453. A CERTAIN LETTER OF WILLIAM TYMS.

     "Grace, mercy, and peace, from God the Father, through the
mercies of his dear Son Jesus Christ, our Lord and only Saviour,
with the comfort of his Holy Spirit, that as you have full godly
begun, even so you may continue to the end to the glory of God and
your everlasting comfort, which thing to do I pray God to give you
grace, who is the giver of all good and perfect gifts, to the
glory of his holy name. Amen.

     "My dear sisters, after most hearty commendations unto you,
and also most hearty thanksgiving unto you for all the great
kindness that you have always showed unto me, most unworthy of the
same; I certify you that I am very glad to hear of your good
health, which I pray God long to continue to his glory. And
especially I do much rejoice in your most godly constancy in the
gospel of Christ, which is the power of God unto salvation, unto
so many as believe it. Therefore, my dear hearts, go forward as
you have godly begun: for the time will come that these cruel
tyrants, which now so cruelly persecute the true members of
Christ, shall say for very anguish of mind, 'These are they, whom
we sometime had in derision, and jested upon. We fools thought
their life to have been very madness, and their end to have been
without honour: but lo, how they are counted among the children of
God, and their portion is amongst the saints. Therefore we have
erred from the way of truth. The light of righteousness hath not
shined unto us, and the Sun of understanding rose not upon us. We
have wearied ourselves in the way of wickedness and destruction.
Tedious ways have we gone, but as for the way of the Lord, we have
not known it. What good hath our pride done unto us? or what
profit hath the pomp of riches brought us? All these things have
passed away as a shadow, or as a messenger running before: as a
ship that passeth over the waves of the water, which when it is
gone, by the trace thereof cannot be found, neither the path in
the floods, &c. For as soon as we were born, we began inordinately
to draw to our end, and have showed no token of virtue, but are
consumed in our own wickedness.' Such words shall they that thus
have sinned speak in the hell. But the righteous shall live for
evermore; their reward is also with the Lord, and remembrance with
the Highest: therefore shall they receive a glorious kingdom, and
a beautiful crown at the Lord's hands; for with his right hand
shall he cover them, and with his holy arm shall he defend them,'
&c. 'The souls of the righteous are in the hands of God, and the
pains of death shall not touch them; but in the sight of the
unwise they appear to die, and their end is taken for very
destruction, but they are in rest. And though they suffer pain
before men, yet is their hope full of immortality. They are
punished but in few things, nevertheless in many things shall they
be well rewarded; for God proveth them, and findeth them meet for
himself: yea, as the gold in the furnace doth he try them, and
receiveth them as a burnt-offering; and when the time cometh, they
shall be looked upon, the righteous shall shine as the sparks that
run through the red bush; they shall judge the nations, and have
dominion over the people, and their Lord shall reign for ever.
They that put their trust in him shall understand the truth, and
such as be faithful will agree unto him in love.' 'And he shall be
a pillar in the temple of God, and shall no more go out, and there
shall be written upon him the name of God. And they shall lie
under the altar (which is Christ) crying with a loud voice,
saying: How long tarriest thou, Lord! holy and true! to judge and
avenge our blood on them that dwell on the earth? And they shall
have long white garments given unto them, and it shall be said
unto them, that they should rest yet for a little season, till the
number of their fellows and brethren of them that should be killed
as they were, were fulfilled.' For, as St. John saith, they are
worthy that thus overcome, to be clothed in white array, and their
names shall not be put out of the book of life, but shall be
separated from the goats, and set on Christ's right hand, hearing
his sweet and comfortable voice, when he shall say, Come, ye
blessed of my Father, and possess the kingdom prepared for you
from the beginning of the world. And the very ready way to obtain
the same, is, as our Master Christ saith, to forsake ourselves,
taking up our cross, following our Master Christ, which for the
joy that was set before him abode the cross, and despised the
shame, and is set down on the throne, at the right hand of God.
Therefore let us follow his example in suffering for his word,
seeing that he, of his merciful goodness, suffered so much for us
when we were his enemies: for it was our sin that killed Christ,
and he by his death hath made us alive. Therefore with joy (seeing
all these his merciful benefits purchased for us only by his death
and blood-shedding) let us with boldness confess his holy word
before this wicked generation, even to death, when we be called
thereto; and so be well assured, that our lives be not in the
hands of men, but in God's hands. Therefore, my dear sisters, as
you have godly begun, so go forward even through many
tribulations, even into the everlasting kingdom of heaven. To the
which, God, the Father of all mercy, for his dear Son Christ's
sake, bring both you and all yours, Amen.

     "Yours to command, to my poor power,

     WILLIAM TYMS.

     "Continue in prayer, ask in faith, and obtain your desire:
praying for you, as I know that you do for me."



454. A NOTE OF WILLIAM GIE.

     One William Gie, servant with Master Revet, merchant, bought
a Bible and Service-book of Richard Waterson, who then dwelt with
Master Duixile in Paul's Churchyard, and one Spilman bound the
book: and when the said Gie had inquired for the said Richard to
have his book at Duixile's, answer was made that he was not
within; and so the said Gie went his way to Spilman's for the
book; and because he found it not done, he left it there, and
immediately search was made in Spilman's house, and the said Bible
and Service-book was found and carried to Bonner, then bishop of
London. He having the books, commanded Spilman for the binding
thereof to Lollard's Tower; and as Cluney went for the key thereof
Spilman conveyed himself away. After that, Waterson and Gie being
apprehended by Robin Calie, John Hill, and John Avales, and being
two days in the Compter, were brought before Bonner and other
commissioners. Being examined, Dr. Story demanded Gie, wherefore
he bought the Bible? He answered, "To serve God withal." Then said
Bonner, "Our Lady Matins would serve a Christian man to serve
God." "The Bible," said Story, "would breed heresies; a bible-
babble were more fit for thee." So they concluded that either of
them should have forty stripes lacking one; and Bonner said, it
was the law. And they said to Waterson, if he would pay forty
pounds, he should be released of his stripes. At length they came
to ten pounds; and when they saw he would not, they made a warrant
to Master Grafton, and sent Waterson and Gie to Bridewell, to be
beaten upon the cross. And because the matter should not be
slightly handled, Story was sent with them to see it done. Gie
being whipped upon the cross, intercession was made, that he might
be forgiven part of his penance.



455. A NOTE OF MICHAEL'S WIFE.

     Michael's wife aforementioned, being prisoner in Ipswich for
religion, resorted daily from the prison to her husband's house,
and returned again, keeping faith and promise. And her husband
thereat being fearful, she would comfort him, saying, she came not
to trouble him, neither should he sustain trouble by her.
Wherefore she would will him to be of good cheer, for her coming
was of good will to see him and her children, and not to bring
them into trouble, but to show her duty therein, while she might
have liberty.



456. A NOTE OF JOHN SPICER.

     In Queen Mary's time, there was one John Spicer, of whom
mention is made before, he being at the stake, ready to give his
life for the truth, a bag of gunpowder was brought him by his son.
And another standing by (one named Master Beckingham) took the
gunpowder of his son, and put it under the girdle of the said
Spicer, and exhorted him to be strong in the Lord; also divers of
the sheriff's servants comforted him in like manner, and desired
him not to faint. Unto whom Spicer answered, "Doubt you not of
me," saith he, "my soul is quiet: but be ye strong and stand fast
in the Lord Jesus, and commit yourselves to him in the confession
of his holy name, and profession of his truth."



457. A NOTE OF MANDREL.

     Mandrel, standing at the stake, as is mentioned before, Dr.
Jeffery the chancellor spake to him, wishing him to yield to the
doctors, who many hundred years had taught otherwise than he doth
believe, &c. To whom Mandrel answered, "Master Chancellor," said
he, "trouble me with none of your doctors, whatsoever they say;
but bring me the book of God, the Old Testament and the New, and I
will answer you." "What sayest thou, Mandrel," quoth he, "by the
saints in the church, the image of our Lady, of the crucifix, and
other holy saints? be they not necessary?" &c. "Yes, Master
Chancellor," said he, "very necessary to roast a shoulder of
mutton." Then Dr. Billing, a friar once, standing by, said:
"Master Chancellor," quoth he, "hear how these heretics speak
against the crucifix, and the holy cross; and yet the holy cross
is mentioned in all the tongues, both Hebrew, Greek, and Latin.
For in Latin it is called T, in Greek Tau," &c. Whereupon one
Thomas Gilford, a merchant of Poole, standing by, said: "Ah
merciful Lord," said he, "is not this a marvellous matter, for a
poor man thus to be charged, and put to the pains of fire, for 'T,
Tau?'"

     When Mandrel and Spicer were examined before the chancellor,
the chancellor called them, saying, "Come on, come on," saith he;
"thou, Spicer, art to blame, for thou hast taught Mandrel these
heresies. Thou art by thy occupation a bricklayer." "Yea, that I
am." "And can sing in the choir." "Yea, that I can," saith he.
"And can play on the organs." "True," saith he. "Well then," said
the chancellor, "and thou hast marred this poor man, and hast
taught him all these heresies." "No, Master Chancellor," quoth he,
"I have not taught him, but I have read him. He is able, thanks be
to God, to teach both you and me."



458. A NOTE OF ELIZABETH PEPPER.

     Elizabeth Pepper, before mentioned, when she was burnt at
Stratford, was eleven weeks gone with child, as she then testified
to one Bosom's wife, who then unloosed her neckerchief: and
moreover, when she was asked why she did not tell them, answered,
"Why," quoth she, "they knew it well enough." Oh, such are the
bloody hearts of this cruel generation, that no occasion can stay
them from their mischievous murdering of the saints of the Lord,
that truly profess Christ crucified only and alone, for the
satisfaction of their sins.



459. A NOTE OF ONE CONFESSING GOD'S TRUTH AT THE GALLOWS.

     A notorious felon, one Dick Adams, being npon the gallows,
making his confession, and ready to be cast down from the ladder,
was desired at that instant by one Mistress Harris, the grammar-
schoolmaster's wife, to remember the blessed sacrament before he
died; to whom the said Adams said, "Marry, mistress, never in
better time;" who went up to the top of the ladder, and said it
was the most abominable idol that ever was, and willed all men to
take it so; "for we have been greatly deceived thereby." Whereupon
the sheriff caused him to hold his peace, and to take his death
patiently. He went down to his place, and was cast from the
ladder, speaking to his last word, that it was an abominable idol:
his body, therefore, was buried out of the churchyard by the
highway; who although he was a thief in his life, yet he earnestly
repented thereof, so that I doubt not but he died the child of
God, and not unworthy to be put in the register of the Lord's
accepted confessors.



460. A NOTE OF GERTRUDE CROCKHAY.

     In the late days of Queen Mary, among other strange dealings
of the papists with the faithful, this is not with the rest to be
forgotten, that a godly matron named Gertrude Crockhay, the wife
of Master Robert Crockhay, dwelling then at St. Katharine's by the
Tower of London, abstained herself from the popish church. And
she, being in her husband's house, it happened in anno 1556, that
the foolish popish St. Nicholas went about the parish; which she
understanding shut her doors against him, and would not suffer him
to come within her house. Then Dr. Mallet hearing thereof, (and
being then master of the said St. Katharine's,) next day came to
her with twenty at his tail, thinking belike to fray her; and
asked why she would not the night before let in St. Nicholas, and
receive his blessing, &c. To whom she answered thus: "Sir, I know
no St. Nicholas," said she, "that came hither." "Yes," quoth
Mallet, "here was one that represented St. Nicholas." "Indeed,
sir," said she, "here was one that is my neighbour's child, but
not St. Nicholas: for St. Nicholas is in heaven. I was afraid of
them that came with him to have had my purse cut by them, for I
have heard of men robbed by St. Nicholas's clerks," &c. So Mallet,
perceiving that nothing could be gotten at her hands, went his way
as he came, and she for that time so escaped.

     Then, in anno 1557, a little before Whitsuntide, it happened
that the said Gertrude answered for a child that was baptized of
one Thomas Saunders, which child was christened secretly in a
house, after the order of the Service-book in King Edward's time;
and that being shortly known to her enemies, she was sought for,
which understanding nothing thereof, went beyond the sea into
Gelderland, to see certain lands that should have come to her
children in the right of her first husband, who was a stranger
born. And being there about a quarter of a year, at the length
coming homeward by Antwerp, she chanced to meet with one John
Johnson, a Dutchman, alias John de Wille of Antwerp, shipper, who,
seeing her there, went of malice to the margrave, and accused her
to be an Anabaptist; whereby she was taken and carried to prison.
The cause why this naughty man did thus, was for that he claimed
of Master Crockhay her husband a piece of money, which was not his
due, for a ship, that the said Master Crockhay bought of him; and
for that he could not get it, he wrought this displeasure. Well,
she being in prison, lay there a fortnight; in which time she saw
some that were prisoners there, who privily were drowned in
Rhenish wine-fats, and after secretly put in sacks, and cast into
the river. Now she, good woman, thinking to be so served, took
thereby such fear, that it brought the beginning of her sickness,
of the which at length she died.

     Then at the last she was called before the mar-grave, and
charged with Anabaptistry which she there utterly denied, and
detested the error, declaring before him in Dutch her faith
boldly, without any fear. So the margrave hearing the same, in the
end being well pleased with her profession, at the suit of some of
her friends delivered her out of prison, but took away her book;
and so she came over into England again. And being at home in her
husband's house, he thinking to find means to get her to go
abroad, made one Vicars, a yeoman of the Tower, a friend of his,
who was great with Bonner, to work that liberty for her. Now this
Vicars making means to Bonner for the same, Bonner put the matter
over to Darbishire his chancellor, who enjoined her to give
certain money to poor folks, and to go on the Wednesday and Sunday
after to church to evensong; which she so did, and afterward had
such trouble in her conscience thereby, that she thought verily
God had cast her off, and that she should be damned, and never be
saved.

     So, not long after this, it happened that Master Rough, of
whom mention is made before, came to her house, unto whom she made
moan of her unquietness for going to church, and desired his
counsel what she might do, that should best please God, and ease
her troubled soul, &c. Unto whom Master Rough replied many
comfortable sentences of Scripture to comfort her; and, in the
end, gave her counsel to go to the Christian congregation, which
secretly the persecuted had, and confess her fault unto them, and
so to be received into their fellowship again; which, hearing
that, was glad, and intended so to do; and so would have done, if
sore sickness had not immediately prevented the same. But when Dr.
Mallet heard by one Robert Hemmings, woodmonger, that she lay very
sick indeed, which Hemmings was her great enemy, he came to her
twice, to persuade her to recant, and to receive (as the papists
term it) the rites of the church. Unto whom she answered, she
could not, nor would, for that she was subject to vomit; and
therefore he would not (she was sure, she said) have her to cast
up their god again; as she should do, if she did receive it. And
so immediately vomited, indeed! Wherefore he, seeing that, went
from her into the hall to her daughter named Clare Sacke, and told
her, if her mother would not receive, she should not be buried in
Christian burial, as he termed it. Then Clare went and told her
sick mother what he said unto her; which, hearing the same, spake
these words following: "Oh," said she, "how happy am I, that I
shall not rise with them, but against them. Well," quoth she, "the
earth is the Lord's, and all that therein is; and therefore I
commit the matter to him."

     Shortly hereupon, that is, the twenty-seventh day of March,
1558, the said Dr. Mallet came again to her with one Dr. West,
Queen Mary's chaplain. And coming in, he saluted her, and told her
that he had brought her a good learned man to persuade her, who
was one of the queen's chaplains, &c., and therefore he desired
her to hear and believe him in that he should say, &c. Then Dr.
West exhorted her to receive their sacrament, and to be annealed,
for he said, she was strong enough for it, &c. Unto whom she
answered, that she was able and strong enough to receive it
indeed; but she would not, for that it was abominable, &c. Then
said West, "Ye be in an ill mind; do ye think to die a Christian
woman?" "Yea," said she, "that I do." "I pray you," said West,
"how came you first into that opinion?" "Marry," said she, "there
is he that first taught it me," meaning Dr. Mallet, "at the
marriage of my brother and his sister, where I heard him earnestly
preach this doctrine, which I now do hold. And if God shall lay
our sins to our charge, if we repent not, much more damnable is
his offence, being once a public preacher of the same, and now to
turn from it."

     Then Mallet told her he was then deceived by little new-
fangled two-penny books, "as you be now," said he; "but now I am
otherwise persuaded, as I would have you, and to receive the
sacrament, which if you would, you should, I warrant you, be
saved, my soul for yours. At whose words she earnestly desired
them to be content: "for," saith she, "ye be come to rob and to
draw me from my Christ, which, I tell you truth, you shall not do;
for I will never consent to you while I live." When West heard her
say so, he drew his stool nigher to hear her speak, and being
drunken, he fell down, whereby Mallet was fain to help him up
again; and so immediately after they departed thence. And the
thirteenth day of April next after that, she died constantly in
the Lord, and yielded her soul and life into his holy hands, with
these words: "O Lord, into thy hands receive my soul!" and so
immediately gave up her life unto the Lord, to whom be praise for
ever, Amen.

     While she was beyond sea, as it is said before, Master
Crockhay her husband, by the procurement of Dr. Mallet, was cited
to come before Master Hussey the commissary, who (had it not been
for that he made means unto the said Hussey before) would have
sent him to prison, and bound him in recognisance to seek her out.
But he more easily escaped their hands by friendship, as before I
have said.

     Now, when Dr. Mallet heard of her death, Master Crockhay, and
one Robert Hemmings, bailiff of St. Katharine's, being before him
for the burying of her, he said plainly, she should be buried nigh
to some highway, and a mark set up, in token that a heretic was
buried there. Then the said Hemmings told him, the hogs would
scrape her up, which were not decent, nor best; and Master
Crockhay entreated she might be buried in his garden; which at
length he granted, and willed the said Hemmings to see it done,
and that he should be sure he buried her there indeed.

     After, when the corpse was brought to the said garden, the
said Robert Hemmings the bailiff would needs see it opened: which
when the cover was taken off, the wife of the said Hemmings put
her hand within the sheet, and felt the hair of the said dead
corpse, saying, "Now will I justify that she is here;" and so she
did, telling Mallet that those her hands did feel her. This is the
effect of this story.

     Now, since the coming in of Queen Elizabeth, the said Dr.
Mallet came to the said Master Crockhay, and asked him
forgiveness, alleging this verse of the poet:

"Amantium irae amoris integratio est."

     The Lord give him repentance and grace to seek perfect
friendship with him, if it be his blessed will, Amen.



461. A NOTE OF WILLIAM WOOD.

     "According as I have sent unto you the true record of my
examination before the doctors above mentioned, so I thought it
not inconvenient to send you likewise certain notes of my other
two deliverances in Queen Mary's time; and this I do not (as God
knoweth) to get any praise to myself, or to reproach any other,
but that God may be glorified in his works, and that our brethren
may know, that though there be many times but little help on
earth, yet that there is more in heaven.

     "About a month after my examination, one Apleby and his wife
(that were persecuted from Maidstone in Kent) came to my house in
Stroud, and desired me that he might have a place in my house for
him and his wife for a time, because persecution was so hot, that
he could no longer stay there; and I, at his instance, let him
have a place with me. But, within a fortnight after, the papists
espied him, and complained of him to the bishop of Rochester; and
the bishop sent his chief man, called Ralph Crowch, and he carried 
him to Rochester, before the bishop. And the said Apleby stood in
the defence of the truth boldly, and the bishop sent both him and
his wife to the jail of Maidstone, and there they were burnt for
the testimony of the gospel of God.

     "And the Friday fortnight after, I was in the market at
Rochester talking with another man, and the said Ralph Crowch was
sent for me; and he coming within a stone's cast of me where I was
talking with my neighbour George Smally, one William Stanley a
papist, dwelling also in Stroud, met with the said Crowch, and
they two talked together a while, and I doubted that they talked
of me, because many times in their talk they looked on me; and
then the said Ralph Crowch went over the street to another officer
or constable which knew not me, and sent the said constable for
me, and coming for me, knowing my neighbour George Smally, took
him instead of me, and carried him to the bishop. And when he came
before him, the bishop said to the officers, 'This is not the
knave; this is not the knave.' And the bishop checked the mayor
and his officers, and said that they mocked him, because he
carried the other man for me: such was the mighty providence of
God to defend me. And the mayor the same night sent forty bills,
and men with other weapons to beset my house, to take me; but the
Lord kept me from them, and delivered me out of their hands; to
him be glory therefor, Amen.

     "The third time that the Lord delivered me, was on Easter day
next after. I had been at London all the Lent; and on Easter even
at night, I came home to Stroud to my wife; and a child of three
years old told one of the neighbours, that her father was come
home. And on Easter day, after their popish even-song was done,
came Master Reade, Thomas Crowch, (brother to the abovesaid Ralph
Crowch,) William Stanley, Thomas Bets, Lionel Newman, and Roger
Braunch, with threescore people or thereabouts, and searched my
house very straitly for me: but as God's providence was, there was
malt a-drying upon the kiln; and they searched so narrowly for me,
that I was glad to heave up a corner of the hair whereon the malt
lay, and went into the kiln hole, and there stood till they were
gone, and so I escaped from them. But within an hour after, there
came a woman to my wife to borrow a brush, and spied me through
the keyhole of the door; and there she carrying tidings abroad,
immediately came a great company of men and beset my house round
about; and I said to my wife, 'You see that these four men seek
for my life, that is, Master Reade, Thomas Crowch, William
Stanley, and Thomas Bets: for I do think that none of the rest
will lay hands on me; and therefore I pray thee, wife, follow
these four men, and talk loud to them that I may hear, and so
escape; and if they search on the back side, I may avoid on the
street side. And be of good comfort, for our lives are in God's
hand, and though there be little help here on earth, yet there is
help enough from heaven. And when these men were searching on the
back side, I went into the street, among (as I guess) a hundred
people, and none of them laid hands on me, neither said they any
thing to me; so I went out of the town, and lay there at an honest
man's house at the parish of Cobham that night.

     "And at the same time also two of my neighbours, honest men
and of good wealth, the one called John Pemmet, a fisherman, the
other named John Baily a glover, because they came not to their
popish church, to buy some of their idolatrous wares, were
complained of to the justices, who did bind them to answer for
their faith before the judges at the assizes which were holden at
Midsummer after, (as I remember,) at Rochester in the Palace-yard;
and there was at that time a sail-cloth of a ship tied to the top
of the bishop's palace-wall, to keep away the sun from the judges,
because it was hot, and the wind blew and shook the sail, so that
when these two men were called to be examined, and when they
should have answered, there fell from the top of the wall three or
four great stones upon the judges' necks, so that some of them
which sat on the bench were sore hurt and maimed, so that they
arose suddenly all amazed, and departed, and the two men were
delivered.-- From Tuddenham in Suffolk, the twenty-fifth day of
July, 1583.

     "Per me Gulielmum Wood, Vicarium de Tuddenham."



462. JOHN ALCOCKE.

 This John Alcocke, or Aucocke, of whom mention is made before,
was a very faithful honest man, by his occupation a woad-setter,
singularly well learned in the Holy Scriptures, and in all his
conversation a just and righteous man, that feared God, and
studied to do indeed that thing that he had learned in the
Scriptures. Now, after that Sir Richard Yeoman was driven away,
and the people on Sundays and other days came to the church, and
had no man to teach them any thing: for as yet Parson Newel was
not come to Hadley to dwell, nor had gotten any curate -- besides
that, the laws made by King Edward were in force, and the Latin
mumblings not received every where -- John Alcocke therefore took
the English book used by King Edward, exhorting the people to pray
with him, and so read certain prayers in English before them. And
moreover, he gave them godly lessons and exhortations out of
chapters that he read unto them. For this the bishop of Winchester
(Stephen Gardiner) sent for him, and cast him into Newgate at
London; where, after many examinations and troubles, for that he
would not submit himself to ask forgiveness of the pope, and to be
reconciled to the Romish religion, he was cast into the lower
dungeon, where, with evil keeping and sickness of the house, he
died in prison. Thus died he a martyr of Christ's verity, which he
heartily loved and constantly confessed, and received the garland
of a well-foughten battle at the hand of the Lord. His body was
cast out, and buried in a dunghill; for the papists would in all
things be like themselves. Therefore would they not so much as
suffer the dead bodies to have honest and convenient sepulture.

     He wrote two epistles to Hadley, which follow here.

The first epistle of John Alcocke.

     "Grace be with you, and peace from the Father, and our Lord
Jesus Christ, which gave himself for our sins, that be might
deliver us from this present evil world, according to the will of
God our Father, to whom be praise for ever and ever, Amen.

     "O my brethren of Hadley! why are you so soon turned from
them which called you in the grace of Christ, unto another
doctrine? which is nothing else but that there be some which
trouble you, and intend to pervert the gospel of our Lord and
Saviour Jesus Christ. Nevertheless, though these should come unto
you that have been your true preachers, and preach another way of
salvation, than by Jesus Christ's death and passion, hold them
accursed. Yea, if it were an angel come from heaven, and would
tell you that the sacrifice of Christ's body upon the cross once
for all, for all the sins of all those which shall be saved, were
not sufficient; accursed be he. If he were an angel, or whatsoever
he were, that would say that our service in English were not God's
right service, but will better allow the most wicked mumming that
you now have; those, whatsoever they be, except they do repent and
allow the gospel of Jesus Christ, they shall never come into that
kingdom, that Christ hath prepared for those that be his.
Wherefore, my dearly beloved brethren of Hadley, remember you well
what you have been taught heretofore, of the Lord God's true and
simple prophets, that only did wish your health and consolation.

     "Do not, my good brethren, I pray you, forget the comfortable
word of our Lord and Saviour Jesus Christ, Come unto me, all you
that are troubled and laden with the dangers that ye are in these
stormy days1sraelhear my words, and believ1srael; and you shall
see the unspeakable comfort that you shall receive. The lord is my
shepherd, saith the prophet David, so that I can want nothing. He
feedeth his sheep in green pastures, and leadeth them unto clear
and wholesome waters of comfort. I am that good Shepherd, saith
our Saviour Jesus Christ, for I give my life for my sheep; and I
know my sheep, and my sheep know me. But my sheep will not know an
hireling: for he careth not but only for his god the belly, and so
seeketh the destruction of their souls. Therefore beware of
hirelings, you that count yourselves the sheep of Jesus Christ. Be
sure that ye know his voice and obey it; and be not deceived
through strange voices, but go from them, and earnestly abide by
your profession that you have made in your baptism, and shrink not
from it: for if you do, you shall declare yourselves to be a vain
people, and without understanding. And for this cause doth God
plague his people, and suffereth them to be deceived with false
prophets and wicked men. I pray you note what the prophet Isaiah
saith to the people of those days, because they were slipping from
the Lord their God, which had done so marvellous works for them,
as you well do know in the histories of the Bible: Hear, O heaven,
saith he, and hearken, thou earth, for the Lord hath spoken: I
have nourished and brought up children, but they have done
wickedly against me. The ox hath known his owner, and the ass his
master's crib; but Israel hath received no knowledge, my people
hath no understanding. Alas 'for this sinful nation, a people of
great iniquity, a froward generation, unnatural children. They
have forsaken the Lord, they have provoked his wrath, and are gone
backward. Hearken also what the prophet Jeremiah saith: Be
astonied, ye heavens; be afraid and ashamed at such a thing, saith
the Lord, for my people hath done two evils: they have forsaken
me, the well of the waters of life, and digged them broken pits,
that can hold no water. Is Israel a bond-servant, or one of the
household of the Lord? Why then is he so spoiled? Why then do they
roar and cry upon him as a lion? Understand those things now in
these days that the prophet spake of them. O my brethren of
Hadley! why cometh this plague upon us, that we have now, in these
days and other times? Hearken what the prophet saith, Cometh not
this upon thee because thou hast forsaken the Lord thy God? Thine
own wickedness shall reprove thee, and thy turning away shall
condemn thee, that thou mayest know and understand how evil and
hurtful a thing it is, that thou hast forsaken the Lord thy God,
and not feared him, saith the Lord of hosts, the Holy One of
Israel; that is to say, he that maketh Israel holy. And understand
by Israel the children of God; and those things that were spoken
to the carnal Israel, are spoken unto us, that are or should be
the spiritual Israel. Grace be with you all, Amen.

     "YOUYS, JOHN ALCOCKE,

     Prisoner for God's word in Newgate, at London."

The second epistle of John Alcocke.

     "My brethren of Hadley, note well what St. Paul said, in the
10th chapter of the First Epistle to the Corinthians: Brethren, I
would you should not be ignorant of this, that our fathers were
all under the cloud, and all passed through the sea, and were
baptized under Moses in the cloud and in the sea; and did eat one
spiritual meat, and drank of one spiritual drink. They drank of
that spiritual rock that followed them, which rock was Christ:
nevertheless in many of them had God no delight, for they were
over-smitten in the wilderness. These are examples unto us, that
we should not lust after evil things as they lusted; that is to
say, we should stand forth to defend the verity of God, which we
would do right well, alas, were it not for loss of goods: we do so
much lust after them, that we will rather say there is no God,
than we will profess his word to be truth, to the losing of our
goods. And our Saviour Christ saith, He that is not content to
forsake father and mother, wife and children, house and land, corn
and cattle, yea, and his own life, for my truth's sake, is not
meet for me. And if we be not for our Lord God, then we must needs
be meet for the devil; and we must needs be servants to one of
them. If we be not ashamed of the gospel of our Lord and Saviour
Jesus Christ, but earnestly confess it to the uttermost of our
power, then are we sure to be confessed of our Lord and Saviour
Jesus Christ, and that before the angels in heaven, to be his
servants. But if we will so lust to keep our goods, and rather
deny him than to lose our goods, then doth it follow whose
servants we are. Therefore, my dear brethren of Hadley, beware
that you do not consent to any thing against your conscience: for
if you do, beware of God's great wrath.

     "I exhort you therefore, my beloved brethren in our Lord and
Saviour Jesus Christ, to stand fast in your profession, and become
not manifest runaways from the truth of our Lord God, but stick
earnestly to it; and doubt not but our God will be unto you a
strong defence and refuge in the needful time. Bow down thine ear,
O Lord, (saith David, Psalm lxxxvi.,) and hear me: for I am poor
and in misery. Be merciful unto me, O Lord, for I will call daily
upon thee: comfort the soul of thy servant; for unto thee, O Lord,
do I lift up my soul. For thou, Lord, art good and gracious, and
of great mercy unto all them that call upon thee. Give ear, Lord,
unto my prayer, and ponder the voice of my humble petition. All
nations whom thou hast made shall come and worship thee, O Lord,
and shall glorify thy name: for thou art great, and dost wonderful
things; thou art God alone. Teach me thy ways, O Lord, and I will
walk in thy truth. O knit my heart unto thee, that I may fear thy
name. I will thank thee, O my God, with all my heart, and will
praise thy name for ever. O you Christian people of Hadley,
comfort yourselves one another in these notable Psalms of David,
and the whole Bible. Embrace the noble jewel of our Lord God, the
Bible, and endeavour yourselves to walk the way that it doth teach
you. My good brethren, we as helpers, saith St. Paul, do exhort
you, that you receive not the grace of God in vain. For, behold,
now is the accepted time, now is the day of salvation. Let us
beware that we take sure hold while we have time; for time will
away. While ye have the light walk in it, lest when ye would
desire it ye cannot have it. Understand the light, to be the
knowledge of Christ; and to obey, that is, to have the light. For
that cause came our Saviour Jesus Christ, to make himself known;
Unto those that did receive him, he gave power to be the sons of
God; and so to be made inheritors of his kingdom, which shall
never end. Who would not be glad to become the king's son, that he
thereby might be partaker of the kingdom that never shall have
end? O vain man! what art thou, that wilt refuse everlasting life
for a day or two, or an hour, thou canst not tell how short? Open
thine eyes, and see thine own comfort and refuge to Christ. O fly,
and refuse this worldly wisdom; for worldly wisdom doth shut out
the wisdom of God. For the word of the cross is foolishness unto
them that perish; but unto us which are saved, it is the power of
God: for it is written, I will destroy the wisdom of the wise, and
will cast away the understanding of the prudent. Where are the
wise? where are the scribes? where are the disputers of this
world? hath not God made the wisdom of this world foolishness? For
insomuch as the world, by the wisdom thereof, knew not God in his
wisdom, it pleased God, through foolishness of preaching, to save
them that believe. For the Jews require tokens, and the Greeks ask
after wisdom; but we preach Christ crucified, saith St. Paul, to
the Jews an occasion of falling, and unto the Greeks, (a people
that are wise in their own conceits,) to them is the preaching of
Christ crucified foolishness. But unto them that are called, both
Jews and Greeks, we preach Christ, the power of God and the wisdom
of God. For the foolishness of God is wiser than men, and the
weakness of God is stronger than men.

     "Brethren, look upon your calling, how that not many wise men
after the flesh, not many mighty, not many of high degree are
called. But that which is foolish before the world hath God
chosen, that he might confound the wise; and that which is
despised before the world hath he chosen, and that which is
nothing, that he might destroy that which is aught, that no flesh
should rejoice. Of the same are ye also in Christ Jesus, which is
made of God unto us wisdom and righteousness, and sanctifying and
redemption, according as it is written, He that rejoiceth, should
rejoice in the Lord, &c.; that your faith should not stand in the
wisdom of men, but in the power of God. We speak of this wisdom
among them that are perfect -- not the wisdom of this world, nor
the rulers of this world, which go to nought -- but we speak of
the wisdom of God, which the carnal man doth not understand. The
natural man perceiveth nothing of the Spirit of God: it is
foolishness with him. But God hath opened it to us by his Spirit;
for the Spirit searcheth out all things. Wherefore, my dear
brethren, try yourselves well, whether you have the Spirit of
Christ, or no. If you have the Spirit of Christ, then are ye dead
concerning sin; but ye are alive unto God through Jesus Christ. If
this Spirit dwell in you, then will ye increase and go forward in
your profession, and not fear what flesh may do unto the carcass.
Therefore stand fast in the liberty wherewith Christ hath made you
free, and be not wrapped up again in the yoke of bondage; that is
to say, to go from God by wicked life, or serve God another way
than he hath commanded in his holy word. I trust you go forward,
my dear brethren and sisters, in your promise that you made to
your Lord God in your baptism. I pray God open unto you the
knowledge of himself, and lighten the eyes of your understanding,
that you may know what is the hope of your calling, and what the
riches of his glorious inheritance are upon the saints. For ye are
the chosen generation, the kingly priesthood, that holy nation,
that peculiar people, that should show the virtues of Him which
hath called you out of darkness into his marvellous light; that is
to say, to fear God, and to work righteousness, and so to receive
the end of your faith, the salvation of your souls. This is a true
saying: If we be dead with Christ, we shall live with him also. If
we be patient, we shall also reign with him. If we deny him, he
also will deny us. If we believe not, yet he abideth faithful, he
cannot deny himself. The very God of peace sanctify you
throughout, and I pray God that your spirit, soul, and bodies be
kept blameless, unto the coming of our Lord Jesus. Faithful is he
that hath called you, which will also do it. Brethren, pray for
us, and greet all the brethren among you.

     "By me, your brother in the Lord and Saviour Christ, John
Alcock prisoner of the Lord at Newgate.

     "Give glory to God.
    

     "God be merciful to thee, O England, and send thee a great
number of such faithful fathers and godly pastors, as Dr. Taylor
was, to guide thee, feed thee, and comfort thee after thy great
miseries and troubles, that thou hast suffered under the tyrannous
captivity and rage of the Roman antichrist, and such ravening
wolves, as have, without all mercy, murdered thy godly and learned
preachers; and give all men grace to consider that such horrible
plagues and mutations have justly fallen upon this realm for sin;
and with unfeigned hearts to turn to God, who, as he hath scourged
us with less plagues than we deserved, so he calleth us again by
his undeserved and unspeakable mercy unto repentance and amendment
of our living. It is doubtless now high time to turn unfeignedly
to God, and to correct our sinful livings, and to remember what
St. John Baptist saith: The axe is now set to the root of the
tree, and every tree that bringeth not forth good fruit shall be
hewn down and cast into the fire. For this may all men assure
themselves of, both rich and poor, high and low, old and young,
that the almighty, jealous, and righteous God, will not suffer the
sinful and wicked life of the ungodly unrepentant, that contemn
his mercy now proffered unto them, to be unpunished; but, as he
hath from the beginning of the world showed himself a righteous
judge, and punisher of wickedness, even so will he do still now.

     "God expulsed our first parents, Adam and Eve, from Paradise,
and laid upon them and upon us all, these miseries, sickness,
calamities, and death, that we daily feel, and miserably are
oppressed withal. God in Noah's days drowned the whole world; only
eight persons were preserved. God burnt up Sodom and Gomorrah with
fire and brimstone from heaven, and destroyed those cities and all
the country about. God gave over Jerusalem, called the holy city
of God, and delivered his own people the Jews into perpetual
captivity. If we seek the cause of these punishments, was it not
sinful living and unrepentant hearts?

     "What should I recite the calamity of other lands, seeing
God's judgments have not been unexecuted upon this realm of
England for sinful living? The old Britons were, with Cadwallader
their king, constrained to flee and leave this land, because of
pestilence and famine: what miseries and destructions brought the
Danes in with them! and what troubles sustained the inhabitants of
this realm afore the same were again driven out! What bloodshed
was here in King William the Conqueror's days! were not the
noblemen slain, and gentlemen brought into bondage? were not their
matrons defiled, and their daughters given to be kitchen-drudges
under the Normans' proud ladies? were not their lands, houses, and
possessions divided by lot unto strangers? Their gold and silver
wherein they trusted, was the bait that their enemies hunted
after. What a plague was the civil war between the king and
barons! what horrible bloodshed was in this realm! till at the
last God's merciful providence ended those miseries by the happy
joining of the two regal houses together, in the marriage of King
Henry the Seventh. What miseries have chanced in our time, we have
not only seen and heard, but we have felt them; and, God be
praised, had our parts of them. Doubtless this all hath chanced
for the sins of the people, as the prophet Jeremiah plainly
teacheth, saying, Who is a wise man that understandeth this? and
to whom shall the word of the Lord's mouth come, that he may
preach it forth? Why hath the land perished, and is burnt like a
wilderness, so that no man may pass through it? And the Lord
saith, Because they have forsaken my law, which I have given them,
and they have not heard my voice, and have not walked in them; and
have gone after the vanity of their own hearts, after Baalim, and
the images of Baal, which they have learned of their fathers. We
see here plainly the contempt of God's word, and of the preachers
of the same, walking after their covetous minds and lewdness of
their hearts, and following of their idolatrous inventions,
brought the wrath of God upon the people, as witnessed also Jesus
Sirach, saying, Because of unrighteous dealing, wrong,
blasphemies, and divers deceits, a realm shall be translated from
one people to another. And a little after he saith, The Lord hath
brought the congregation of the wicked to dishonour, and destroyed
them unto the end. God hath destroyed the seats of proud princes,
and set up the meek in their stead. God hath withered the root of
proud nations, and planted the lowly among them. God hath
overthrown the lands of the heathen, and destroyed them unto the
ground. He hath caused them to wither away: he hath brought them
to nought, and made the memorial of them to cease from the earth.
But what availeth it to read such threats of God, if we believe
them not; or, if we believe them to be God's threats, and despise
them? Doubtless, the Lord is righteous, a jealous God, a punisher
of sin, as he himself saith: I punish the sins of the fathers upon
their children unto the third and fourth generation of them that
hate me. God give us grace to remember this, and with speedy and
unfeigned repentance to turn unto God. I say unfeigned repentance,
and not, alas! as we have done in times past, like hypocrites to
dissemble with God and man, making God's holy word nothing else
but a cloak to cover our malice, covetousness, whoredom, pride,
excess, gluttony, wrath, envy, hatred, murder, with all other
wicked living, most detestable in the sight of God. If men will
well consider themselves, they have long enough dissembled, and
heaped the wrath of God heavy enough upon their heads. It is now
high time to become a new people, to amend indeed, and to follow
the counsel of the Holy Ghost, saying unto us by the prophet
Jeremy, Why do mortal men murmur against God? let them murmur
against their own sins. Let us search our own ways, and let us
seek and return unto the Lord. Let us lift up our hearts and hands
unto the Lord in heaven, for we have done wickedly, and provoked
the Lord to wrath: and therefore wilt thou not be entreated.
Doubtless, the Lord will not be entreated, except men very
earnestly turn unto him. We have felt in ourselves, and seen
before our eyes, that when God striketh, no man can be able to
abide the heavy stroke of his fist. He hath hitherto corrected us
with mercy, as a Father; let us thank him, and return unfeignedly;
so will he not extend his wrath as a Judge. His will is, that we
should return and live, and not perish with the wicked. I live,
saith the Lord, and will not the death of a sinner, but that he be
converted and live. Here the godly oath certifieth us of
forgiveness; and requireth an unfeigned conversion unfo God, that
is, that men acknowledge in heart their wicked living, and be
sorry that ever they have with wicked living offended against that
so good and loving a Father; and trust to have forgiveness through
Christ's blood, and fully and firmly set their hearts to serve
God, and to walk the ways of his commandments all the days of
their life. Then shall we be true Christians, built upon the
corner-stone Christ, not wavering or changing at every puff of
wind, not seeking an epicurish life in all voluptuous and vain
vanity: not ravening, extortioning, or with usury oppressing the
poor and needy; but stedfast, unmovable, living in the fear of
God's judgments, and trust upon his mercy, mortifying our brutish
and carnal lusts, being merciful and helpful to the poor and
needy, waiting for the blessed time when Christ shall call us, to
be ready and accepted before him. Our merciful Lord and good
Father grant us grace so to do, for the love of his dear Son Jesus
Christ, our certain and most dear Saviour, to whom with the Father
and the Holy Ghost, be all honour for ever and ever, Amen.

     "Precious in the sight of the Lord is the death of his
saints.

     "These are they which are come out of great troubles; and
have washed their clothes, and made them white in the blood of the 
Lamb."



463. CERTAIN CAUTIONS OF THE AUTHOR TO THE READER, OF THINGS TO BE
CONSIDERED IN READING THIS STORY.

     Amongst other escapes and oversights in the edition of this
story committed, part of them we leave to thine own gentle
castigation, gentle reader: certain other specialties there be,
whereof we thought it good and expedient to give thee warning, as
hereafter followeth.

     First, when mention is made of Peter's being at Rome, and
suffering at Rome, following certain authors; yet forasmuch as
other writers there be, and reasons to prove that he was not at
Rome, I desire therefore that this my affirmation may not
prejudice other men's judgments, if any see or can say further in
that matter.

     Touching the story of the Turks, whereas I, in following our
Christian authors writing of the Turks, have noted Solyman to be
the twelfth Turk after Ottoman, as they do all record; I have
found since, by the computation of the Turks set forth in the
table of their own descent, the said Solyman to be the sixth
emperor of the Turks; and this Solyman his son, which now
reigneth, to be but the twelfth. Which I thought here to signify
unto thee, because of their own Turkish prophecy noted before,
lest, in construing of that prophecy, being in the same place
expounded, thou be deceived.

     Item, Where Master George Blage is named to be one of the
privy-chamber; here is to be noted also, that although he were not
admitted as one of the privy chamber, yet his ordinary resort
thither, and to the king's presence there, was such, as, although
he were not one of them, yet was he so commonly taken.

     Item, In the story of the duke of Somerset, where it is said,
that at the return of the earl of Warwick out of Norfolk, there
was a consultation amongst the lords assembling themselves
together in the house of Master York, &c., against the duke of
Somerset; here is to be noted, that the coming of the lords to the
said house of Master York, was not immediately upon the duke of
Northumberland's return; but first be went to Warwick, and from
thence, after a space, came to the house aforesaid.

     Item, Here is also to be noted touching the said duke of
Somerset, that albeit at his death relation is made of a sudden
falling of the people, as was at the taking of Christ, this is not
to be expounded, as though I compared in any part the duke of
Somerset with Christ.

     And though I do something more attribute to the commendation
of the said duke of Somerset, which died so constantly in his
religion, yet I desire thee, gentle reader, so to take it, not
that I did ever mean to derogate or impair the martial praise or
facts of other men, which also are to be commended in such things
where they well deserved.

     Item, Touching the same duke of Somerset, where the story
saith, he was "attainted," read "indicted."

     Item, Where mention is made of one Nicholas Underwood to be
the betrayer of the duke of Suffolk; join with the said Underwood
also Nicholas Laurence, alias Nicholas Ethel, keeper of
Astleypark; who, taking upon him and promising to keep the duke
for two or three days, until he might find some means to escape,
conveyed him into a hollow tree, and after most traitorously
betrayed him.

     Item, In the story of Sir Thomas Wyat there is also to be
corrected, that whereas the story saith, that he was taken by Sir
Clement Parson, which was not so, and he no such knight, amend it
thus: "that he first came to Clarencius, being sent unto him, and
afterward yielded him to Sir Maurice Barkley." Briefly and in
general, besides these castigations above noted, if thou find any
other committed in the printing hereof, gently I desire thee,
gentle reader, to bestow a little pains with thine own hand to
amend them.



464. NOTES OMITTED OF THEM THAT WERE BURNT AT BRISTOL.

     The eighth day of August was brought William chancellor,
weaver, of Bristol, before one Dalby, chancellor of Bristol
aforesaid; and by him committed to prison, and also condemned, for
holding that the sacrament was a sign of a holy thing: also he
denied, that the flesh and blood of Christ is there after their
words of consecration. He was burnt the eighteenth of September,
anno 1556, and as he went to the fire, he sung psalms. The
sheriff, John Griffith, had prepared green wood to burn him; but
one Master John Pikes, pitying the man, caused divers to go with
him to Ridland, half a mile off, who brought good store of helme-
sheaves, which indeed made good despatch with little pain, in
comparison to that he should have suffered with the green wood. In
the mean space, whilst they went for the sheaves, the said Sarton
made many good exhortations to the people, and after died
constantly and patiently with great joyfulness.



465. A NOTE OF PREST'S WIFE, OF EXETER.

     In Cornwall, not far from Launceston, within the diocese of
Exeter, in Queen Mary's days, dwelt a poor man, whose name was
Prest; his wife being an honest woman, very simple, but of good
zeal and upright life, being taught by God in hearing of his word,
(albeit it was in those days very seldom preached any where,) and
feeling a sweet taste thereof, framed her life anew after the rule
of the same; and banished quite from her all the popish herself
superstition and hypocrisy, and gave herself wholly to prayer, and
invocating the name of God, both for the afflicted church of
Christ, in those days very dangerously tossed and turmoiled; as
also for her own inward contentation and spiritual consolation,
which she not a little felt to her unspeakable joy and
incomparable comfort. And when some, who before had known her, saw
that marvellous change in her, and (as the cruel serpent) envied
her felicity, they went upon the same immediately, and accused her
to certain justices of the shire, being extreme enemies to the
truth, and very persecutors of the same; who, taking the matter in
hand, as very glad of such occasion, sent for her to the place
where she was, and began at the second, if not at the first dash,
to demand her belief in their popish sacrament of the altar.

     The good door woman, who had learned not to be ashamed to
confess her Master Christ before men, and to render account of her
faith when it was asked, told freely and frankly her opinion
therein, and hid back nothing that either she thought might profit
them, if they had any grace to receive it, or else might sound to
God's glory and praise, though it were never so much by them
threatened and rebuked. Whereupon she was forthwith committed to
the gaol of Launceston, where she remained a quarter of a year, or
thereabouts; and afterwards was despatched of that vile and filthy
prison, and delivered over to the hands of two champions of the
pope's, the one called Dr. Raynolds, dean of Exeter, and the other
named Master Blaxton, treasurer of the same church; men surely
fervent hot in the furtherance of the Romish affairs, and in
withstanding the truth of the pure evangelical gospel. So the time
that this good poor woman was under their hands, she had many sore
conflicts by them. And the said Blaxton having a concubine, which
sundry times resorted to him with other of his gossips, always
when they came, this said good woman was called forth to his
house; and there, to make his minion with the rest of his company
some mirth, he would examine her with such mocking manner,
deriding the truth, that it would have vexed any Christian soul to
have seen it. Then when he had long used his foolishness in this
sort, and had sported himself enough in deriding this Christian
martyr, in the end he sent her to prison again, and there kept her
very miserably, saving sometimes he would send for her, when his
foresaid guest came to him, to use with her his accustomed folly
aforesaid. But in fine, the vile wretches, (after many combats and
scoffing persuasions,) wherein they played the part of a cat with
a mouse, at length they condemned her, and delivered her over to
the secular power, who within short space after most cruelly
brought her forth to the place where she should suffer; and there,
in great contempt of the truth, (which she most constantly
confessed,) they consumed her carcass immediately with fire into
ashes; which she very patiently suffered and most joyfully
received, yielding her soul and life unto the Lord, and her body
to the tormentors; for the which the Lord's name therefore be
praised, Amen.



466. THE MARTYRDOM OF ONE SNEL, BURNT ABOUT RICHMOND IN QUEEN
MARY'S TIME, OMITTED IN THIS HISTORY.

     At Bedale, a market town in Yorkshire, were two men in the
latter days of Queen Mary, the one named John Snel and the other
Richard Snel; who, being suspected for religion, were sent unto
Richmond, where Dr. Dakins had commission from the bishop of
Chester, to have the examination of them.

     This Dr. Dakins many times conferred with them, sometimes
threatening fire and faggot if they would not recant, and
sometimes flattering them with fair fables if they would return
into the holy catholic church. But they stood constantly to the
sure rock Jesus Christ, in whom they put their whole trust and
confidence, whilst at last, being so sore imprisoned that their
toes rotted off, and the one of them could not go without
crutches, they brought them to the church by compulsion, where the
one of them heard their abominable mass, having a certain sum of
money given him by the benevolence of the people, and so departed
thence: but the first news that was heard of him within three or
four days, was, that he had drowned himself in a river running by
Richmond, called Swaile.

     Immediately; after, Dr. Dakins giving sentence that the other
should be burnt, came home to his house and never joyed after, but
died. The commissary of Richmond, named Hillings, preached at his
burning, exhorting him to return to the church; but his labour was
in vain, the constant martyr standing strongly to the faith which
he professed.

     Then, being brought to the stake, whereunto he was tied by a
girdle of iron, there was given unto him gunpowder, and a little
straw was laid under his feet and set round about with small wood
and tar-barrels; the fire was put in the straw, which by and by
flaming about his head, he cried thrice together, "Christ help
me:" insomuch that one Robert Atkinson, being present, said, "Hold
fast there, and we will all pray for thee!" Thus this blessed
martyr ended his life.



467. A STORY OF ONE LAREMOUTH, OMITTED IN THIS HISTORY.

     Albeit I am loth to insert any thing in this book which may
seem incredible or strange to ordinary working for quarrelling
adversaries, which do nothing but spy what they may cavil: yet,
forasmuch as, besides other reporters, the person is yet alive,
called Thorne, a godly minister, which heard it of the mouth of
the party himself, I thought therefore, first, for the incredible
strangeness thereof, neither to place this story in the body of
these Acts and Monuments, and yet in some out-corner of the book
not utterly to pass it untouched, for the reader to consider it,
and to credit it as he seeth cause. The story is this: There was
one Laremouth, otherwise called Williamson, chaplain to the Lady
Anne of Cleve, a Scottishman, to whom, being in prison in Queen
Mary's days, it was said, (as he thought,) thus sounding in his
ears, "Arise and go thy ways." Whereunto when he gave no great
heed at the first, the second time it was said to him again, in
the same words. Upon this, as he fell to his prayers, it was said
the third time likewise to him, "Arise and go thy ways;" which was
about half an hour after. So he arising upon the same, immediately
a piece of the prison wall fell down, and as the officers came in
at the outward gate of the castle or prison, he, leaping over the
ditch, escaped, and in the way, meeting a certain beggar, changed
his coat with him, and coming to the sea-shore, where he found a
vessel ready to go over, was taken in, and escaped the search,
which was straitly laid for him in all the country over.



468. A LETTER OF WILLIAM HUNTER

A little short letter of William Hunter, sent out of prison to his
mother a little before his martyrdom, to be referred and placed in
his story.

     "Most reverend and loving mother, after my most humble wise I
have me most heartily commended unto you, desiring you to pray
unto God most heartily for me, that I may have his blessing and
yours, the which I esteem more worth unto me than any worldly
treasure. In this present letter you shall understand the cause of
my writing unto you at this time, that I am in good health and 
prosperity, as ever I was in this present life. Wherefore I render
thanks unto Almighty God for it, who alone is most worthy of all
praise, trusting in God you be in health also. Furthermore, I
certify you wherefore my father continueth here, to the intent to
hear some godly and joyful tidings both for soul and body, which I
trust it shall be to your singular comfort and consolation, and to
the great rejoicing of all other of my friends. Therefore I desire
you, gentle mother, to admonish my brother unto a godly life with
diligent attendance, and to pray for me, considering his bounden
duty, that God may, by your faithful prayer, aid and strengthen me
in this my prosperous journey and course which I run, trusting to
obtain a crown of everlasting life, which doth ever endure. -- No
more unto you at this time, but God preserve you unto everlasting
life. So be it."



469. AN ORATION OF NICHOLAS BACON

The oration in effect of Sir Nicholas Bacon, knight, lord keeper
of the great seal of England, spoken in the Star Chamber the
twenty-ninth of December, in the tenth year of the reign of our
sovereign Lady Elizabeth, by the grace of God of England, France,
and Ireland, queen, defender of the faith, &c. And in the year of
our Lord God 1567; then being present as under: --

Matthew, archbishop of Canterbury.
William, marquis of Northampton.
Francis, earl of Bedford.
Lord Clinton, admiral of England.
William Howard, lord chamberlain.
The bishop of London.
Lord Grey of Wilton.
Sir Edward Rogers, knight.
Sir Ambrose Cave, knight, chancellor of the duchy.
Sir William Cecil, knight, principal secretary.
Sir Francis Knollis, knight, vice-chamberlain.
Sir Walter Mildmay, knight, chancellor of the Exchequer.
Lord Cattelene, chief justice of the King's Bench.
Lord Dyer, chief justice of the Common Pleas.
Sir William Cordell, knight, master of the Rolls.
Justice Western, Justice Welsh, Justice Southcote, Justice Carrus.

     "It is given to the queen's Majesty to understand, that
certain of her subjects, by their evil dispositions, do sow and
spread abroad divers seditions, to the derogation and dishonour,
first of Almighty God, in the state of religion stablished by the
laws of this realm, and also to the dishonour of her Highness, in
disproving her lawful right of supremacy amongst her subjects. And
this that they do, is not done as in secrecy or by stealth, but
openly avouched, and in all companies disputed on. And thus, by
their bold attempts, they seem not to obey or regard the authority
of laws, nor the quiet of her subjects. As for example, by
bringing in and spreading abroad divers lewd libels and seditious
books from beyond the seas; and in such boldness, that they do
commend those writers in their seditious books, containing
manifest matter against the estate established. Which boldness of
men, so universally and every where seen and heard, cannot be
thought to be done but by the comfort and aid, or at the least way
winked at by them whom the queen's Highness hath placed in
authority to repress these insolencies. And the queen's Highness
cannot more justly charge any for this disorder, than such who be
in commissions chosen to repress these disorders.

     "If it be answered me, that they cannot see such open
boldness and factious disorders, I must say that they have no eyes
to see; and if they hear not of such contemptuous talk and speech,
I may say that they have no ears. I would have those men judge
what will come of these unbridled speeches in the end, if
reformations be not had thereof. What cometh of factions and
seditions, we have been taught of late years, and what the fruits
thereof be, which I beseech God long to defend us from. If such
disorders be not redressed by law, then must force and violence
reform: which when they take place, may fortune to fall as soon on
them that seem to have least consideration in this matter. If
force and violence prevail, then ye know that law is put to
silence, and cannot be executed, which should only maintain good
order. If it be replied against me, that to the suppressing of
these open talks there is no law, which by special letter can
charge any man offender; I must say, that whatsoever the letter of
the law be, the meaning of the law was and is clean contrary to
the liberty of these doings. 1f it be said, that no man can be
charged by the law, except it can be proved against him, that his
speech and deeds be done maliciously; what ye call malice, I
cannot tell. But, if the bringing in of these seditious books make
men's minds to be at variance one with another, distraction of
minds maketh seditions, seditions bring in tumults, tumults work
insurrections and rebellion, insurrections make depopulations and
desolations, and bring in utter ruin and destruction of men's
bodies, goods, and lands: and if any sow the root whereof these
men come, and yet it can be said that he hath no malice, or that
he doth not maliciously labour to destroy both public and private
wealth, I cannot tell what act may be thought to be done
maliciously.

     "And further, if it be said to me, that the man which should
be charged with offence, must be proved to have done his act
advisedly: to that I answer, If any bring in those books,
distribute them to others, commend and defend them, and yet cannot
be charged to have done advisedly, I have no skill of their
advisedness. If it be said, that the law entreateth of such acts
as be directly derogatory, and of none other; what is direct
overthwarting the law, when the contrary thereof is plainly
treated, holden, and defended, and the truth by arguments
condemned? It may he said again, that the world doth not now like
extremity in laws penal, and calleth them bloody laws. As for
extreme and bloody laws, I have never liked of them; but where the
execution of such laws toucheth half a dozen offenders, and the
non-execution may bring in danger half a hundred, I think this law
nor the execution thereof may justly be called extreme and bloody.
In such-like comparison I may utter my meaning, as to make a
difference between whipping and hanging. Indeed, though whipping
may be thought extreme, yet if, by whipping, a man may escape
hanging, in this respect, not whipping bringeth in this bloodiness
and extremity, and not the execution of the law; and better it
were, a man to be twice whipped, than once hanged: the pains do
differ, but wise men will soon consider the diversity. The truth
is, to suffer disobedient subjects to take boldness against the
laws of God and their prince, to wink at the obstinate minds of
such as be unbridled in their affections; to maintain a foreign
power of the bishop of Rome, directly against the prince's
prerogative stablished by laws, is not this to hatch dissension,
and to cherish sedition? To extol the writings of such, who, by
all their wits, devise to supplant the prince's lawful authority?
If these doings be not means to the disturbance and utter ruin of
this realm, I know not what is good governance. If these be not
the sparks of rebellion, what be they?

     "Thus much having spoken to your Wisdoms, I doubt not of your
assenting with me; the rather also because I utter them unto you
as from the queen's Majesty by commandment, who doth require of us
all a more diligence in execution of laws, than is spied commonly
abroad: whereby we shall do our duties to Almighty God the better,
declare our allegiance to our sovereign, regard the majesty of the
laws, love the quiet of our country, and procure the safety of
ourselves.

     "God save the queen."



470. RICHARD ATKINS.

     And here, I trust, we are now come to an end of all our
English martyrs which hitherto have been burnt for the verity of
the gospel, if we add besides to the same a godly countryman of
ours, one named Richard Atkins, a Hertfordshire man, who of late,
about two years past, in the reign of this our gracious queen,
anno 1581, most miserably was tormented at Babylon, that is, in
the city of Rome. The cause and manner of whose suffering and
martyrdom here ensue, taken out of a certain late printed story,
and testified by such as were present, witnesses and beholders of
the same most tragical execution. The purport of which story in
words, as it is put down by the said reporter, hereunder
followeth.

     "About the month of July, anno 1581, one Richard Atkins, born
in Hertfordshire, an Englishman, came to Rome, and having found
the English college, knocked at the door; to whom divers of the
students there came out, to welcome him, understanding that he was
an Englishman. Among other talk had with him they willed him to go
to the hospital, and there to receive his meat and lodging,
according as the order was appointed: whereunto he answered, 'I
come not, my countrymen, to any such intent, as you judge; but I
come lovingly to rebuke the great misorder of your lives, which I
grieve to hear, and pity to behold. I come likewise to let your
proud antichrist understand, that he doth offend the heavenly
Majesty, rob God of his honour, and poisoneth the whole world with
his abominable blasphemies; making them do homage to stocks and
stones, and that filthy sacrament, which is nothing else but a
foolish idol.' When they heard these words, one Hugh Griffin, a
Welshman, and student in the college, caused him to be put in the
inquisition; where, how they examined him, and how he answered
them, I know not, but after certain days he was set at liberty
again. And one day, going in the street, he met a priest carrying
the sacrament, which offending his conscience, to see the people
so crouch and bow down to it, he caught at it to have thrown it
down; but missing of his purpose, and it being judged by the
people, that he did catch at the holiness that (they say) cometh
from the sacrament, upon mere devotion, he was let pass, and
nothing said to him. A few days after he came to St. Peter's
church, where divers gentlemen and others were hearing mass, and
the priest at the elevation; he using no reverence, stepped among
the people to the altar, and threw down the chalice with the wine,
striving likewise to have pulled the cake out of the priest's
hands; for which divers rose up and beat him with their fists, and
one drew his rapier, and would have slain him: so that, in brief,
he was carried to prison, where he was examined wherefore he had
committed such a heinous offence: whereunto he answered, that he
came purposely for that intent, to rebuke the pope's wickedness,
and their idolatry. Upon this he was condemned to be burned; which
sentence, he said, he was right willing to snffer, and the rather
because the sum of his offence pertained to the glory of God.

     "During the time he remained in prison, sundry Englishmen
came unto him, willing him to be sorry for that he had done, and
to recant from his damnable opinion; but all the means they used
were in vain, he confuted their dealings by divers places of
Scripture, and willed them to be sorry for their wickedness, while
God did permit them time; else they were in danger of everlasting
damnation. These words made the Englishmen depart; for they could
not abide to hear them.

     "Within a while after, he was set upon an ass without any
saddle, he being from the middle upward naked, having some English
priests with him to talk with him; but he regarded them not, but
spake to the people in so good language as he could, and told them
they were in a wrong way, and therefore willed them, for Christ's
sake, to have regard to the saving of their souls. All the way as
he went, there were four that did nothing else but thrust at his
body with burning torches, whereat he never moved, nor shrunk one
jot, but with a cheerful countenance laboured to persuade the
people, often bending his body to meet the torches, as they were
thrust at him; and would take them in his own hand, and hold them
burning still upon his body, whereat the people not a little
wondered. Thus he continued almost the space of half a mile, till
he came before St. Peter's, where the place of execution was.

     "When he was come to the place of execution, there they had
made a device, not to make the fire about him, but to burn his
legs first, which they did, he not dismayed any whit, but
suffering all marvellously cheerfully; which moved the people to
such a quandary as was not in Rome many a day. Then they offered
him a cross, and willed him to embrace it, in token that he died a
Christian; but he put it way with his hand, telling them that they
were evil men, to trouble him with such paltry, when he was
preparing himself to God, whom he beheld in majesty and mercy,
ready to receive him into eternal rest. They seeing him in this
mind, departed, saying, Let us go and leave him to the devil, whom
be serves.' Thus ended this faithful soldier and martyr of Christ,
who is, no doubt, in glory with his Master: whereunfo God grant us
all to come, Amen."

     This is faithfully avouched by John Young, who was at that
time and a good while after in Rome, in service with Master Doctor
Morton; who seeing the martyrdom of this man, when he came home to
his house, in presence of Master Smith his son, Master Creed, and
the said John Young, spake as followeth:

     "Surely this fellow was marvellous obstinate, he nothing
regarded the good counsel which was used to him, nor shrank all
the way when the torches were thrust at his naked body. Beside, in
the place of execution he did not faint nor cry one jot in the
fire, albeit they tormented him very cruelly, and burnt him by
degrees, as his legs first, to put him to the greater pain; yet
all this he did but smile at. Doubtless, but that the word of God
cannot bnt be true, else we might judge this fellow to be of God;
for who could have suffered so much pain as he did? but truly I
believe the devil was in him."



471. DR. STORY, PERSECUTOR

The cursed life, and bloody end, of Dr. Story, a cruel persecutor
of Christ in his members.

     I had thought, Christian reader, here to have made an end,
and to have concluded the volume of this book, had not the
remembrance of Dr. Story, an arch-enemy to Christ's gospel, and
bloody persecutor of God's people, come into my mind. The
discourse of whose life and doings, I thought good here briefly to
lay open to the view of the world, as followeth. This Dr. Story,
being an Englishman by birth, and from his infancy not only
nursled in papistry, but also even as it were by nature earnestly
affected to the same, and growing somewhat to riper years, in the
days of Queen Mary became a bloody tyrant, and cruel persecutor of
Christ in his members; as all the stories in this book almost do
declare. Thus he raging all the reign of the foresaid Queen Mary
against the infallible truth of Christ's gospel, and the true
professors thereof, never ceased till he had consumed to ashes two
or three hundred blessed martyrs, who willingly gave their lives
for the testimony of his truth. And thinking their punishment in
the fire not cruel enough, he went about to invent new torments
for the holy martyrs of Christ, such was his hatred to the truth
of Christ's gospel. But, in the end, the Lord God, looking upon
the affliction and cruel bloodshedding of his servants, took away
Queen Mary, the great pillar of papistry. After whom succeeded
Lady Elizabeth, now queen of England, who staying the bloody sword
of persecution from raging any further, caused the same Dr. Story
to be apprehended, and committed to ward, with many other his
complices, sworn enemies to Christ's glorious gospel. The said
Story, having been a while detained in prison, at the last, by
what means I know not, brake forth of hold, and conveyed himself
over the seas, where he continued a most bloody persecutor, still
raging against God's saints with fire and sword. Insomuch as he,
growing to be familiar and right dear to the duke of Alva in
Antwerp, received special commission from him to search the ships
for goods forfeited, and for English books, and such like.

     And in this favour and authority he continued there for a
space, by the which means he did much hurt, and brought many a
good man and woman to trouble and extreme peril of life through
his bloodthirsty cruelty: but at the last the Lord (when the
measure of his iniquity was full) proceeded in judgment against
him, and cut him off from the face of the earth, according to the
prayers of many a good man; which came to pass in order as
followeth. It being certainly known (for the bruit thereof was
gone forth into all lands) that he not only intended the
subversion and overthrow of his native country of England, by
bringing in foreign hostility, if by any means he might compass
it, but also daily and hourly murdered God's people, there was
this platform laid, (by God's providence no doubt,) that one
Master Parker, a merchant, should sail unto Antwerp, and by some
means convey Story into England.

     This Parker arriving at Antwerp, suborned certain to repair
to Dr. Story, and to signify unto him that there was an English
ship, fraught with merchandise, and that if he would make search
thereof himself, he should find store of English books, and other
things for his purpose. Story, hearing this, and suspecting
nothing, made haste towards the ship, thinking to make the same
his prey; and coming aboard, searched for English heretical books
(as he called them); and going down under the hatches, because he
would be sure to have their blood if he could, they clapped down
the hatches, hoisted up their sails, having (as God would) a good
gale, and sailed away into England; where they arriving, presented
this bloody butcher, and traitorous rebel Story, to the no little
rejoicing of many an English heart. He, being now committed to
prison, continued there a good space: during all which time he was
laboured and solicited daily by wise and learned fathers, to
recant his devilish and erroneous opinions, to conform himself to
the truth, and to acknowledge the queen's supremacy. All which he
utterly denied to the death, saying, that he was sworn subject to
the king of Spain, and was no subject to the Queen of England, nor
she his sovereign queen; and therefore (as he well deserved) he
was condemned as a traitor to God, the queen's Majesty, and the
realm, to be drawn, hanged, and quartered; which was performed
accordingly, he being laid upon a hurdle, and drawn from the Tower
along the streets to Tyburn, where he, being hanged till he was
half dead, was cut down and stripped; and (which is not to be
forgotten) when the executioner had performed his last office, he,
rushing up upon a sudden, gave him a blow upon the ear, to the
great wonder of all that stood by. And thus ended this bloody
Nimrod his wretched life, whose judgment I leave to the Lord.



472. QUEEN MARY'S SCOURGE OF PERSECUTION.

     Considering the great and terrible scourge of persecution in
the time of Queen Mary, and recounting the number of them that,
under some part or other of the cross, were at that time afflicted
and molested, I suppose from the highest to the lowest under the
queen herself, no condition, state, degree, age, or calling of
person or persons, can be reckoned, which at the same time escaped
free and untouched without some print of the Lord's cross upon
them. In the number and catalogue of whom, first, to begin with
the most noble and renowned, the only sister of the queen herself,
also the only and next heir then, now just possessor of the crown
of England, Queen Elizabeth, (whose shoulders sustained then no
small portion of that cross of Christ,) and so, from her Majesty,
descending to all and singular states inferior; what vocation or
condition here was excepted! whether he or they were archbishop,
duchess, bishops, archdeacons, deans, priests, ministers, deacons, 
gentlemen, lawyers, merchants, artificers, soldiers, rich, poor
men, women, wife, widow, virgin, old men, young men, boys,
infants, blind, halt, and lame -- and what state else can be
reckoned of men, which, from some touch of this scourge, was
exempted -- and so, what condition, I say, of men escaped the
papists' hands, in the time of Queen Mary, without affliction and
danger, insomuch that, coming to the lowest of all other, one poor
hermit (being but one then, as I think, in all the realm) could
not pass their hands without open penance and other molestations,
as, in the story here following, to the reader may appear.



473. THOMAS PARKINSON

IN the last year of Queen Mary, anno 1558, Thomas Parkinson, of
the diocese of Coventry and Lichfield, being of the sect of
Anchorite, was produced before Dr. Draycot, upon the suspicion to
have a wife: he was examined as followeth. Being asked what age he
is now of, he saith, that he shall be, at Whitsuntide next,
seventy years old, and was born and christened in a town called
Bedale in Yorkshire; and was son to one Thomas Parkinson, bailiff
of Thirsk in the same county of York; and when he was twelve years
old, he was set to the tailor's craft, to one Thomas Dent, of
Thirsk, and served him for seven or eight years, as his
apprentice: and, after that, before he was twenty years old, he
took to wife one Agnes, the daughter of Hugh Hallywell, dwelling
in the franchise of Ripon, being a maid of twenty-four years; and
was married to her in Thirsk, by one Sir William Day, then curate
there; and, within two years after their marriage together, his
wife was delivered of a man-child, which, although while it was in
her body, did stir and live, (as she and other perceived,) yet,
after the birth, it was dead, so as it could not be christened;
insomuch as the midwife, and other women with her, buried the said
child, as they said, in the fields -- where, he (this examinate)
cannot tell. And, within three weeks after, it chanced that a
raven had gotten up the said child out of the ground, and torn the
clothes from about the same child, and had begun to break into the
said child, to feed upon it; and had brought it into a tree, near
unto the churchyard of Thirsk, upon a Saturday, a little before
even-song time. And, as the people and the priest before named saw
the same child, they made means to drive away the raven, and to
get the child from him; so that they, reasoning among themselves
whose child it should be, did judge that it was this examinate's
child that was dead-born, and buried in the fields. "And the said
William Day came home to this examinate and asked him for his
child, and he showed him that the women had buried it in the
fields, which the priest also examined of the women, and found it
to be true; and then he showed this examinate of the bringing of
the child by the raven. Whereupon this examinate and his wife were
there-withal stricken with repentance to God-ward, and each of 
them vowed themselves from thenceforth to live chaste and
solitary, insomuch as, this examinate, when be was but twenty-two
or twenty-three years old, professed the order of Saint Francis at
Richmond, five miles from Madlam, and was a hermit or penitentiary
at Thirsk, and kept the chapel of Saint Giles at the end of the
town of Thirsk. And his wife also was sister of Saint Francis's
order, and had a bead-woman's room at Northallerton, by the help
of Sir James Strangeways, knight; and after he had kept the order
of Saint Francis two or three years, he determined to live a more
hard and strait life, and to be an Anchorite, and to seclude
himself from the company of the world. And, thereupon, he was
first closed up in a little house in the church-porch at Thirsk,
where he lived, by the help of good people, two years, before he
was professed; and when it was perceived that he liked that kind
of life and could endure the same, there was a chapel and a place
provided for him in the Mount of Grace, above the Charter-house,
by Queen Katharine, and he was professed in that house by one Dr.
Makerel, then suffragan to Cardinal Wolsey, and the suffragan had
of this examinate's friends, for his profession, five pounds; and
there this examinate remained twelve years and more in that house,
and his wife would sometimes take one of his sisters, and come
over and see how this examinate did; but she died six or seven
years before this examinate came out of his house, and, after
this, came Doctor Lee, and he pulled this examinate out of his
house, and the monks also out of the charter-house, so as this
examinate was driven to go abroad to get his living of good
people; and when he could get any work to get a penny, to take it: 
howbeit he kept his habit still. Then he went to London, and there
was amongst his friends, that had seen him at Mount Grace, and
thence he went to Lincolnshire, thinking to have the Anchorite's
house at Stamford, but it would not be as then. He was counselled
by Sir John Harrington, then sheriff, to change his habit from
grey, which he then wore, to black; and so he wandered from place
to place in a black habit like a priest. And at length, about nine
years past, he came into Shropshire, to Bridgenorth, and there, by
chance, fell in acquaintance with one Elizabeth, which was wife to
one William Romney, a tinker, that died there. And, forasmuch as
he had in these days both punishment and trouble, for declaring
himself a professed man to the order of an Anchorite, and was
plainly showed that it was against God's commandment that any man
should make any such vow, he therefore, in that point, being
partly persuaded, and crediting the same, was the rather moved to
desire the said Elizabeth Romney to be his wife; and she thereunto
agreeing, they were married together about six years past in the
chapel, within the castle of Bridgenorth, by one Sir William
Malpas, that is now dead. And so they dwelled together in the
lower town of Bridgenorth, this examinate using the tailor's
craft, and going abroad into the country to get his living and his
wife's, and came not home some time, for a month together. Being
asked what moved him to marry, he said that he was foul troubled
with vermin, and had no help of washing and tending, as was
requisite, nor had any house to be in; and so made his moan to
this woman; and then she being troubled, as she said, with certain
unruly children of hers, and could not be quiet for them, was
content to go with this examinate, and to be his wife. Being asked
if he knew her not carnally, as men do their wives, he utterly
denieth the same; and sayeth that it was not meant of any of them.
Being asked how he chanced to come to this town, he saith that he
was moved in conscience to the observance of his former
profession, now, since the queen's reign; and the hiring of this
house here at Stow, where an Anchorite had been before, made means
to my Lady Gifford of his intent, not declaring any thing that he
was married; and the said Lady Gifford wrote to Sir T.
Fitzherbert, to move the lord bishop in his favour, and so the
said Sir Thomas did, and gat my Lord's favour in that behalf.
Being asked, if my Lord did, of new, profess him into the
religion, he saith, nay; but did put him into the house, and
restored him to his former religion and profession. Being asked
where his wife was, when he came hither to be closed up, he said,
she was at Bridgenorth, and knew nothing of his mind that he
purposed to return to his religion; howbeit he showed her that he
would go to Lichfield; -and then about Whitsuntide last she came
hither to hearken for this examinate. And he said, that it was
communed between him and her, that she should go to Worcester and
be an Anchoress there, but that she fell sick and was not able to
go. Again, being asked when she was last with him, he said that
she was with him upon Palm Sunday last, and had nothing to do or
say to him, but asked him how he did. They asked moreover what
moved her to come to town that day: to whom he said, that she came
for her clothes that were in the town there. Furthermore, they
asked him whether he showed Sir Thomas Fitzherbert that he was
married. He said, nay, but he showed him that he had a sister, who
was a poor woman, and was desirous that she should attend him;
which was the said Elizabeth that he married at Bridgenorth." For
this cause the papists, suspecting the poor hermit to have a wife,
(as he had indeed,) therefore, after other molestations, enjoined
him penance:-- to go before the cross barefoot, and bare-legged,
in the cathedral church of Lichfield, with a taper, and I cannot
tell what, in his hand, &c.; and, at Easter, cast him into a close
cabin, there to remain, till he heard more of the bishop's
pleasure.



474. A NOTE OF RALPH LURDANE, PERSECUTOR OF GEORGE EAGLES.

     In the history of George Eagles, alias Trudgeover-the-World,
mention is made of his apprehension in a corn-field, where, by the
benefit of the height of the corn, and breadth of the field, he
had escaped, had not one of his persecutors, with more malicious
craft, climbed a high tree to view over the place, and so descried
him. This persecutor, named Ralph Lurdane, (as we have since
learned,) a lewd fellow of life for theft and whoredom, was,
within few years after he had apprehended the foresaid George
Eagles for gain of money, attached of felony for stealing a horse,
condemned, and hanged in the same place and town of Chelmsford,
where George Eagles before suffered martyrdom.



475. A BRIEF NOTE CONCERNING THE HORRIBLE MASSACRE IN FRANCE, ANNO
1572.
Illustration: The Massacre of St. Bartholomew's Eve

     Here, before the closing up of this book, in no case would be
unremembered the tragical and furious massacre in France, wherein
were murdered so many hundreds and thousands of God's good
martyrs. But because the true narration of this lamentable story
is set forth in English at large, in a book by itself, and extant
in print already, it shall the less need now to discourse that
matter with any new repetition; only a brief touch of summary
notes for remembrance may suffice. And first, for brevity' sake to
overpass the bloody butchery of the Romish catholics in Orange
against the protestants, most fiercely and unawares breaking into
their houses, and there, without mercy, killing man, woman, and
child; of whom some being spoiled and naked, they threw out of
their lofts info the streets, some they smothered in their houses
with smoke, with sword and weapon sparing none, the carcasses of
some they threw to dogs; which was anno 1570, in the reign of
Charles the Ninth. Likewise to pass over the cruel slaughter at
Rouen, where the protestants being at a sermon without the city-
walls, upon the king's edict, the catholics in fury ran upon them
coming home, and slew of them above forty at least; many more they
wounded. This example at Rouen stirred up the papists in Dieppe to
practise the like rage also against the Christians there returning
from the sermon; whose slaughter had been the greater, had they
not more wisely before been provided of weapons for their own
defence at need: all which happened about the same year aforesaid,
anno 1570. But these with such like I briefly overslip, to enter
now into the matter above promised, that is, briefly to entreat of
the horrible and most barbarous massacre wrought in Paris, such as
I suppose was never heard of before, in any civil dissension
amongst the very heathen. In few words to touch the substance of
the matter:

     After long troubles in France, the catholic side, foreseeing
no good to be done against the protestants by open force, began to
devise how by crafty means to entrap them, and that by two manner
of ways: the one by pretending a power to be sent into the lower
country, whereof the admiral to be the captain; not that the king
so meant indeed, but only to understand thereby what power and
force the admiral had under him, who they were, and what were
their names. The second was by a certain marriage suborned,
between the prince of Navarre and the king's sister. To this
pretended marriage, it was devised that all the chiefest
protestants of France should be invited, and meet in Paris. Among
whom first they began with the queen of Navarre, mother to the
prince that should marry the king's sister, attempting by all
means possible to obtain her consent thereunto. She, being then at
Rochelle, and allured by many fair words to repair unto the king,
consented at length to come, and was received at Paris; where she,
after much ado, at length being won to the king's mind, and
providing for the marriage, shortly upon the same fell sick, and
within five days departed, not without suspicion, as some said, of
poison. But her body being opened, no sign of poison could there
be found, save only that a certain apothecary made his brag, that
he had killed the queen by certain venomous odours and smells by
him confected.

     After this, notwithstanding, the marriage still going
forward, the admiral, the prince of Navarre, Conde, with divers
other chief states of the protestants, induced by the king's
letters and many fair promises, at last were brought to Paris;
where with great solemnity they were received, but especially the
admiral. To make the matter short, the day of the marriage came,
which was the eighteenth of August, anno 1572. Which marriage
being celebrated and solemnized by the cardinal of Bourbon upon a
high stage set up of purpose without the church walls, the prince
of Navarre and Conde came down, waiting for the king's sister
being then at mass. This done, they resorted all together to the
bishop's palace to dinner. At evening they were had to a palace in
the middle of Paris to supper. Not long after this, being the
twenty-second of August, the admiral, coming from the council-
table, by the way, was struck with a pistolet, charged with three
pellets, in both his arms. He being thus wounded, and yet still
remaining in Paris, although the vidame gave him counsel to flee
away, it so fell out that certain soldiers were appointed in
divers places of the city to be ready at a watchword at the
commandment of the prince; upon which watchword given, they burst
out to the slaughter of the protestants, flrst beginning with the
admiral himself, who, being wounded with many sore wounds, was
cast out of the window into the street, where, his head being
first struck off, and embalmed with spices to be sent to the pope,
the savage people raging against him, cut off his arms and privy
members. And so, drawing him three days through the streets of
Paris, they dragged him unto the place of execution out of the
city, and there hanged him up by his heels, to the greater show
and scorn of him.

     After the martyrdom of this good man, the armed soldiers with
rage and violence ran upon all other of the same profession,
slaying and killing all the protestants they knew or could find
within the city gates enclosed. This bloody slaughter continued
the space of many days, but especially the greatest slaughter was
in the three first days, in which were numbered to be slain, as
the story writeth, above ten thousand men, women, old and young,
of all sorts and conditions. The bodies of the dead were carried
in carts to be thrown in the river: so that not only the river was
all stained therewith, but also whole streams, in certain places
of the city, did run with gore blood of the slain bodies. So great
was the outrage of that heathenish persecution, that not only the
protestants, but also certain, whom they thought indifferent
papists, they put to the sword instead of protestants. In the
number of them that were slain of the more learned sort, was
Petrus Ramus, also Lambinus, another notorious learned man;
Plateanus, Lomenius, Chapusius, with others.

     And not only within the walls of Paris this uproar was
contained, but it extended further into other cities and quarters
of the realm, especially Lyons, Orleans, Toulouse, and Rouen: in
which cities it is almost incredible, nor scarce ever heard of in
any nation, what cruelty was showed, what numbers of good men were
destroyed; insomuch that within the space of one month thirty
thousand, at least, of religious protestants are numbered to be
slain, as is credibly reported and storied in the commentaries of
them which testify purposely of the matter.

     Furthermore here is to be noted, that when the pope first
heard of this bloody stir, he, with his cardinals made such joy at
Rome, with their procession, with their gunshot, and singing of Te
Deum, that in honour of that festival act, a jubilee was commanded
by the pope with great indulgence, and much solemnity. Whereby
thou hast here to discern and judge, with what spirit and charity
these catholics are moved to maintain their religion, which
otherwise would fall to the ground without all hope of recovery.
Likewise in France, no less rejoicing there was upon the twenty-
eighth day of the said month, the king commanding public
processions through the whole city to be made, with bonfires,
ringing, and singing; where the king himself, with the queen his
mother, and his whole court resorting together to the church, gave
thanks and laud to God, for that so worthy a victory achieved upon
St. Bartholomew's day against the protestants, whom they thought
to be utterly overthrown and vanquished in all the realm for ever.

     And in very deed, to man's thinking it might appear no less
after such a great destruction of the protestants, having lost so
many worthy and noble captains as then were cut off, whereupon
many, for fear revoking their religion, returned to the pope,
divers fled out of the realm, such as would not turn, keeping
themselves secret, durst not be known nor seen, so that it was
past all hope of man, that the gospel should ever have any more
place in France. But such is the admirable working of the Lord,
where man's help and hope most fail, there he most showeth his
strength and helpeth, as here is to be seen and noted. For whereas
the little small remnant of the gospel side, being now brought to
utter desperation, were now ready to give over unto the king, and
many were gone already against conscience, yielding to time, yet
the Lord of his goodness so wrought, that many were stayed and
reclaimed again through the occasion, first, of them in Rochelle;
who, hearing of the cruel massacre in Paris, and slaughter at
Toulouse, most constantly, with valiant hearts, (the Lord so
working,) thought to stand to their defence against the king's
power; by whose example certain other cities, hearing thereof,
took no little courage to do the like: as namely Montalban, the
city called Nismes, Sancerre in Occitania, Millaud, Mirebeau,
Foix, with other towns and cities more: who being confederate
together, exhorted one another to be circumspect, and take good
heed of the false dissembling practices not to be trusted of the
merciless papists, intending nothing but blood and destruction.

     These things thus passing at Rochelle, the king hearing
thereof, giveth in commandment to Captain Strozzi and Guarde to
see to Rochelle. After this he sendeth a nobleman, one Biron,
requiring of the Rochelle men to receive him for their governor
under the king. Of this great consultation being had, at length 
the Rochelle men began to condescend upon certain conditions;
which being not easily granted unto, and especially they hearing,
in the mean time, what was done to other of their fellows, which
had submitted themselves, thought it so better to stand to the
defence of their lives and consciences, and to adventure the
worst. Whereupon began great siege and battery to be laid against
Rochelle both by land and sea, which was anno 1572, about the
fourth day of December.

     It would require another volume to describe all things,
during the time of this siege, that passed on either side, between
the king's part, and the town of Rochelle. Briefly to run over
some parts of the matter: 1n the beginning of the next year
following, which was in 1573, in the month of January, commandment
was given out by the king to all and sundry nobles and peers of
France, upon great punishment, to address themselves in most
forcible wise to the assaulting of Rochelle. Whereupon a great
concourse of all the nobility, with the whole power of France, was
there assembled, amongst whom was also the prince of Anjou, the
king's brother, (who there not long after was proclaimed king of
Poland,) accompanied with his other brother the duke of Alençon,
Navarre, Conde, and other a great number of states besides. Thus,
the whole power of France being gathered against one poor town,
had not the mighty hand of the Lord stood on their side, it had
been impossible for them to escape.

     During the time of this siege, which lasted about seven
months, what skirmishes and conflicts were on both sides, it would
require a long tractation.

     To make short, seven principal assaults were given to the
poor town of Rochelle, with all the power that France could make:
in all which assaults ever the pope's catholic side had the worst.
Concerning the first assault thus I find written, that within the
space of twenty-six days were charged against the walls and houses
of Rochelle, to the number of thirty thousand shot of iron bullets
and globes, whereby a great breach was made for the adversary to
invade the city: but such was the courage of them within, (not men
only, but also of women, matrons, and maidens, with spits, fire,
and such other weapon as came to hand,) that the adversary was
driven back, with no small slaughter of their soldiers: only of
the townsmen were slain and wounded to the number of sixty
persons. Likewise in the second assault two thousand great field-
pieces were laid against the town; whereupon the adversary
attempted the next day to invade the town, but through the
industry of the soldiers and citizens, and also of the women and
maids, the invaders were forced at length to fly away faster than
they came. No better success had all the assaults that followed:
whereby consider, gentle reader, with thyself, in what great
distress these good men were, not of Rochelle only, but of other
cities also, during these seven months above mentioned, had not
the mighty hand of the Lord Almighty sustained them: concerning
whose wondrous operation for his servants in these hard
distresses, three memorable things I find in history to be noted.

     The one concerning the siege of Sancerre; which city being
terribly battered and razed with gunshot of great cannons and
field-pieces (having at one siege no less than three thousand
bullets and gun-stones flying upon them, wherewith the crests of
their helmets were pierced, their sleeves, their hose, their hats
pierced, their weapons in their hands broken, their walls shaken,
their houses rent down); yet not one person slain or wounded with
all this, save only at the first a certain maiden, with the blast
of the shot flying by her, was struck down, and died.

     The second thing to be noted is this, that in the same city
of Sancerre, during all the time of the siege, which lasted seven
months and a half, for all the ordnance and battering-pieces
discharged against them, which are numbered to six thousand, not
so much as twenty-five persons, in all, were slain!

     The third example, no less memorable, was at Rochelle:
whereas the poorer sort began to lack corn and victual, there was
sent to them every day in the river (by the hand of the Lord no
doubt) a great multitude of fish, called surdones, which the
poorer people did use instead of bread; which fish, the same day
as the siege brake up, departed and came no more.-- Testified by
them which were present there in Rochelle all the time.

     What number was lost on both sides during all this seven
months' war, it is not certainly known. Of the king's camp what
number was slain, by this it may be conjectured, that one hundred
and thirty-two of their captains were killed and slain, of whom
the chiefest was duke D'Aumale.

     To close up this tragical story, concerning the breaking up
of this seven months' siege, thus it fell out: that shortly after
the seventh assault given against Rochelle, which was anno 1573,
about the month of June, word came to the camp, that the duke of
Anjou, the king's brother, was proclaimed king of Poland: whereat
great joy was in the camp. By occasion whereof the new king, more
willing to have peace, entered talk with them of Rochelle; who, as
he showed himself to them not ungentle, so found he them again to
him not unconformable. Whereupon a certain agreement pacificatory
was concluded between them upon conditions: which agreement the
new Polish king eftsoons preferred to the French king his brother,
not without some suit and intercession to have it ratified. The
king also himself, partly being weary of these chargeable wars,
was the more willing to assent thereunto. And thus at length,
through the Lord's great work, the king's royal consent under form
of an edict was set down in writing, and confirmed by the king,
containing twenty-five articles: in which also were included
certain other cities of the protestants, granting to them benefit
of peace and liberty of religion. This edict or mandate, sent down
from the king by his herald-at-arms, Biron, in the king's name,
caused to be solemnly proclaimed at Rochelle, in the year 1573,
the tenth day of June.

     The next year following, 1574, for two things seemeth fatal
and famous; for the death first of Charles the Ninth, the French
king, also most of all for the death of Charles, cardinal of
Lorrain, brother to Guise. Of the manner of the cardinal's death,
I find little mention in stories. Touching the king's death,
although Richard Dinothus saith -- nothing, for fear belike,
because he being a Frenchman, his name is expressed and known: but
another story, (whom the said Dinothus doth follow,) bearing no
name, saith thus: that he died the twenty-fifth day of May, upon
Whitsun-even, being of the age of twenty-five years; and addeth
more: "Certain it is, that his sickness came of bleeding." And
saith further: "The constant report so goeth, that his blood
gushing out by divers parts of his body, he, tossing in his bed,
and casting out many horrible blasphemies, laid upon pillows with
his heels upward and head downward, voided so much blood at his
mouth, that in few hours he died:" which story, if it be true, as
is recorded and testified, may be a spectacle and example to all
persecuting kings and princes polluted with the blood of Christian
martyrs. And thus much briefly touching the late terrible
persecution in France.



476. THE CONCLUSION OF THE WORK.

     And thus to conclude, good Christian reader, this present
tractation, not for lack of matter, but to shorten rather the
matter for largeness of the volume, I here stay for this present
time, without further addition of more discourse, either to
overweary thee with longer tediousness, or overcharge the book
with longer prolixity; having hitherto set forth the acts and
proceedings of the whole church of Christ, namely, of the church
of England, although not in such particular perfection, that
nothing hath overpassed us; yet in such general sufficiency, that
I trust not very much hath escaped us, necessary to be known,
touching the principal affairs, doings, and proceedings of the
church and churchmen. Wherein may be seen the whole state, order,
descent, course, and continuance of the same, the increase and
decrease of true religion, the creeping in of superstition, the
horrible troubles of persecution, the wonderful assistance of the
Almighty in maintaining his truth, the glorious constancy of
Christ's martyrs, the rage of the enemies, the alteration of
times, the travails and troubles of the church, from the first
primitive age of Christ's gospel, to the end of Queen Mary, and
the beginning of this our gracious Queen Elizabeth. During the
time of her happy reign, which hath hitherto continued (through
the gracious protection of the Lord) the space now of twenty-four
years, as my wish is, so I would be glad the good will of the Lord
were so, that no more matter of such lamentable stories may ever
be offered hereafter to write upon. But so it is, I cannot tell
how, the elder the world waxeth, the longer it continueth, the
nearer it hasteneth to its end, the more Satan rageth; giving
still new matter of writing books and volumes: insomuch that if
all were recorded and committed to history, that within the said
compass of this queen's reign hitherto hath happened, in Scotland,
Flanders, France, Spain, Germany, besides this our own country of
England and Ireland, with other countries more, I verily suppose
one Eusebius, or Polyhistor, which Pliny writeth of, would not
suffice thereunto.

     But of these incidents and occurrents hereafter more, as it
shall please the Lord to give grace and space. In the mean time,
the grace of the Lord Jesus work with thee, gentle reader, in all
thy studious readings. And while thou hast space, so employ
thyself to read, that by reading thou mayest learn daily to know
that which may profit thy soul. may teach thee experience, may arm
thee with patience, and instruct thee in all spiritual knowledge
more and more to thy perpetual comfort and salvation in Christ
Jesus our Lord; to whom be glory in secula seculorum, Amen.

Illustration: Colophon


GLOSSARY
Of obsolete words, or words used in an obsolete sense

Abearing: Behaviour
Abecie: An ABC i.e. a child's primer for the alphabet
Abrenounce: To renounce or repudiate
Abroach : To set abroach = to start something one cannot or will
not stop
Acception: Acceptance
Accombred : Burdened
Accompt: Account
Accustomably: Normally
Acoluthes : Acolytes
Addict: Bound by oath or obligation
Adhibited: Applied
Adjure : To bind under penalty of an oath
Admiration: Astonishment
Advertise: To warn or advise
Advertisement : Formal notification or warning
Advocation: Praying to the saints
Advouterer: Adulterer
Advoutry, advowtry: Adultery
Advowson: The right of appointment to a benefice
Affection: A disposition or emotional attitude towards something
Affiance: Trust
Affray: To frighten
After-clap: A blow struck unexpectedly at an opponent who had
thought the fight was over.
Againstond, againstand: Withstand, defeat
Agamist: One who opposes the institution of marriage
Agnize: To acknowledge
Agrest: Rustic, wild
Ale-stake: An alehouse sign
Allegation: Argument
Allege: To cite in argument
Alligation: Attachment
All-to: Very much
Almany : Germany
Almose: Alms
Almous: Of or relating to almsgiving or charity
Ambage: Roundabout or deceitfully ambiguous speech; legal
technicalities
Ambassade: Ambassadorship
Ambassage: A diplomatic mission
Amerce: To fine or tax heavily
Amice : A shawl of white linen, part of a priest's vestments
Amplect: To embrace
Ampliated : Enlarged or extended
Anences : Relating to; as anences = as regards
Annat: The income of a diocese or benefice for the first year of a
new appointee's tenure, which was given to the Pope.
Annealed: Annointed
Annoiling: Anointing with sacred oil
Annuates: Instructions given by signs or gestures
Antelation: A right of preference or precedence
Apaid: Satisfied
Apertly : Openly
Apostoil : The pope
Apostule: A marginal comment or footnote
Appair : To damage or weaken
Apparitor: An official, or civil or ecclestiacal servant
Appellatores: One who makes a false accusation for a reward
Applausion: Applause, mass shouting or cheering
Appliable to their beck: Ready to obey them
Appone: To make use of
Appose: To examine or question
Appose: To interrogate or question in court
Arectet: Raised up
Arrear: To gather and prepare an army
Articulate: Said, mentioned
Ascited: Summoned
Assay: Formally tasting food before giving it to a king or other
important person
Assize: To impose or assess a tax; or, to set the price of a
staple foodstuff etc.
Assoil: To pardon, absolve
Assuage: To reduce
Astonied: Astonished
Astonyings: Astonishment, confusion
At jar: Of different opinions
Attainder : Forfeiture of all property rights, which was a penalty
for treason or felony;
Attemperate: To adapt
Auditory: Audience
Austin : St. Augustine of Hippo
Auter: Altar
Avoid: 1. To depart
2. To discharge or excrete
Avouch: To declare publicly
Avowe: Vow
Awmbry: A storehouse
Ayens : Against
Baily : Bailiff, steward
Ballet: A ballad, especially a scurrilous or satirical one.
Ballets: Ballads
Band: Agreement, contract
Ban-dog: A big savage dog
Barrator: A ruffian or hired bully
Basin : A cymbal
Bassa: A Turkish general or pasha
Bate: Debate, strife
Battledore: A flat wooden club used to beat cloth when washing it
Beadman, Beadsman: A person employed or appointed to pray for
others
Beadroll: A list of people to be prayed for.
Bead-roll: A long list of names
Bearing sheet: A winding-sheet or shroud in which a corpse is
wrapped for burial
Bearward: A keeper or trainer of performing bears
Beck : Call
Bedlamite : A madman
Beetle: A mallet
Beetle-brow: A person with shaggy eyebrows, a low sullen scoundrel
Beguily : In wily beguily = trying to be clever but only
succeeding in deceiving oneself; being "too clever by half"
Behanged: Decorated with hanging tapestries etc.
Behewed: Hacked with an axe
Behight: Gave, given
Bell-wether: The best sheep in a flock
Belly-cheer: Gluttony
Bene, ben: Are
Benemen, Benomin: Deprive, take away from
Bestead: Beset
Beth: Are, is
Bewray: To betray
Bill: A weapon resembling a pike, with a spear blade, and a hook
sharpened on the inside of the curve.
Bird-bolt: A short arrow with a broad, flat head, used for
shooting birds.
Birth-poison: Original sin; in Christian theology an inherent
inclination to sinfulness which is part of human nature
Bite-sheep : A bishop who ill-treats his flock
Blaze: To proclaim or declare
Blemished: Disconcerted
Bliue: Believe
Bobbed : Beaten
Bolt: To sift
Bonchief: Good fortune, benefit
Bonhomme: One of an order of begging friars
Borsholder: A parish constable
Bosom sermon: A sermon learned by heart and recited
Bounce: To thump
Boyly: Boyish
Brabbling : Quarrelling,
Brable: To quarrel loudly
Brary: One who brays or talks nonsense
Brast : Burst
Brenn: Burn
Brennen: Burn
Brent: Burnt
Bribe: To steal
Brickle: Fragile, brittle
Brim: Brightly shining
Bristow: Bristol
Broom-faggot: A bundle of the broom plant (Genista scoparius) used
for kindling
Bruit : A noise or rumour. Bruited abroad = rumoured
Brunt: A blow
Buckle: Struggle with
Buckler : A shield
Bug: A ghost, monster or other terrifying thing
Bulk: A beam, baulk of timber
Bushment : An ambush
Buskle: To work busily, bustle about
Butt : An archery range; a target
Buxom: Obedient
Buxumnesse: Obedience
By-cavillation: Legal quibbling or trickery
Byelden: Build
Byhoten: Promised
Byneme, Bynome: Deprive, take away from
Caitiff: A miserable person
Callet: An immoral woman
Camping cure: A benefice which involves serving God by warfare
Canicular: In canicular days:  dog-days, early August
Canivise : Apparently a nonce-word invented by Foxe; presumably
"To make into a dog"
Canning: Ability
Canning: Memorizing
Canvassed: Beaten, knocked about, defeated
Capernaitical: Believing in the Catholic doctrine of
transubstantiation; Capernaites = those who believe it
Capper: A cap-maker
Cark: Responsibility
Carle: A low churl or villain
Casule: A chasuble
Catchpole : Contemptuous word for a debt- or tax-collector
Cater-cousin: A very close friend
Caterpillar: A robber or extortionist
Cautel : A quibble or reservation
Cavillations: Legal quibbles or trickery
Cecity: Blindness, poor eyesight
Celsitude : High rank, majesty; your celsitude = your highness
Cense: To bless with incense
Certes: Certainly
Chafe: A fit of temper; fury
Chaffare : Merchandise
Chambering: Sexual sin, lewdness
Channel: Gutter
Chantries, Chantry-masses: Masses performed daily or at set
intervals as one of the conditions of a legacy or endowment
Chap-men: Merchants
Chaps: Fissures
Chargeous: Dependent upon
Chart: A charter or official decree.
Blank chart = a blank royal decree to be filled in with the names
etc. of those it will refer to
Cheeping: Flattering words
Cheer: Facial expression
Chequer: In chequer matters:  Lawsuits relating to the collection
of royal revenue
Chesille: A chasuble
Chevance: A way of raising money
Chievance: Success, accomplishments
Child-travail: Childbirth, labour
Chimer, chimere: A loose gown with red sleeves, worn by a bishop
Chisil : A chasuble
Chrismatory: 1) A sacred anointing
2) A jar containing the anointing oil called chrism.
Chrisoms: Chrism, a holy oil used for anointing
Chuff-headed: Having a big fat head
Cipher in Agrime: The zero in the Arabic numerals
Circumscriptible: Capable of being measured; subject to limits of
size or space
Civilian: A lawyer specialising in civil law
Civilian: A lawyer specialising in civil law.
Clamper : To botch together
Clanculary: Secret
Clennere: To clean, absolve
Clepe: Call
Cloisterer: A monk or nun who stays in a monastery or convent;
opposed to a friar, who wanders around begging.
Closter: An enclosure
Clout: N) A cloth or wrapping
V) To wrap up
Coact: To coerce
Coactive: Coercive
Coadjutor: An assistant
Coast: To attack
Coat card: A court or picture card in a pack of playing cards
Cock in the hoop: To set cock in the hoop = to act boastfully or
presumptuously
Cockle : A weed of corn fields (Lychnis githago)
Cog : To foist or publish a forged document
Coll: To embrace, cuddle
Collar: To wrestle
Collateral : Of equal rank; one of the joint holders of an office
Collation: 1) Appointment of a clergyman to a benefice
2) A commentary on scripture
3) Comparison
Collect: A prayer said before the Epistle reading in the Mass
Colleginer: A fellow of a college
Collyrium: Eye-salve
Colourable: Superficially convincing, but in fact false
Comfortable : Comforting
Commencement: 1) A conference
2) At a university, the formal conferring of degrees.
Commendations: Prayers for the dead
Comminatory: 1) Threatening punishment or revenge
2) A sealed-off place, a cloister
Commissary: The appointed deputy of a bishop
Commixion: Mingling, mixing together; in the Mass, the act of
putting a small part of the host into the wine.
Commodity: Advantage
Commonly: A public meeting
Commorant: Officially resident
Communed: Discussed
Companied: Associated with
Compass: A circle, hence:  roundabout way; circular or other
enclosure; boundaries or limits
Compline: A church service held in the evening
Compter: A lock-up
Con : To study
Con-captives: Fellow-prisoners
Concion: A public speech
Concomitation: Consubstantiation, i.e. the co-existence of bread
and wine, and the body and blood of Christ, in the Eucharist
Concupiscence: Overpowering desire (not necessarily sexual)
Concupiscentious: Lustful, unchaste
Conduct: A chaplain
Confer: To compare
Confute: To prove wrong
Congrue, Congruent: Appropriate, suitable
Conject: To conjecture or suppose
Conjunction adversative: A phrase (beginning with e.g. but or
however) qualifying or contradicting the one before
Conning: Wisdom
Consistory: A court presided over by a bishop, for trying
religious or ecclesiastical cases
Conspurcate: Filthy, defiled
Constitute proctors: To appoint lawyers to represent oneself in
court
Contemn : To despise
Contentation: Contentment, satisfaction
Continue: Contents
Control: To contradict or object to some statement
Contumacy: Contemptuous refusal to obey
Contumelious: Degrading or insulting
Contumely, Contumelies: Insults
Convent: (V) To summon before a court
Conventicle: A clandestine or illegal religious meeting
Conveyance: A cunning deceitful action
Cope: 1) A long silken cloak worn as an ecclesiastical vestment
2) A senior churchman, such as might wear one.
Coping tank: A tall narrow conical hat
Copulative: Forming a connected whole
Cormorant: A greedy or rapacious person
Cornleader: A carter of grain
Corporace, corporas: A cloth laid on the altar on which the
chalice and paten are placed
Corporal: N) A cloth on which consecrated hosts are laid or which
is used to wrap them
A) --
1) of the body, physical; Corporally = physically.
2) in Corporal oath, one taken while holding a physical object,
such as a Bible, relic, or consecrated host.
Coste : Breast
Couetice: Covetousness
Courser: A war-horse
Courtesan: A member of the Papal Curia
Cousin-germain, Cousin-german: A first cousin
Covetise: Covetousness
Cowcher : A very large book, which can only be read on a table or
lectern
Craker : A blowhard or boaster
Cramp-ring: A ring blessed by the King on Good Friday, believed to
be a protection against cramps, fits etc.
Crayer: A small trading ship
Criminous : Criminal; relating to crime
Croised: Marked with a cross; having take the cross as a crusader
Croisy: To bestow the cross upon someone, i.e. to declare him a
crusader
Croysies: Crusaders
Crudelity: Cruelty
Cullen : Cologne, in Germany
Cumber : Burden
Currier: One whose trade is the preparation and dyeing of leather
Customable : Customary or habitual
Customer: A customs officer or collector of customs duties
Dag: A pistol
Damnified : Damaged or injured
Damp: A state of stupefaction
Darnel: A weed of cornfields, (Lolium temulentum), also known as
cockle or tares, and referred to by Jesus in Matthew c. 13 v.24-
30.
Dastard : A coward
Datary: A papal officer; originally one whose function was to
register and date Papal documents
Decretal: Originally, a letter written by a Pope in response to a
query; later, any papal decree or document
Deduce : 1) To declare or describe
2) To bring
Deducted: Traced or described from a date.
Deface: To abash, humiliate, put out of countenance.
Defension: The formal public defence of his dissertation by a
candidate for a university degree
Dehort: To advise or exhort against something
Deject: To throw down. Deject oneself = humble oneself
Delated: Denounced to the authorities, informed against
Deme, Demen: Judge
Demi-lance: A short-shafted lance
Demurrer: In law, a plea that the facts alleged do not amount to a
tort or crime; loosely, any legal objection
Denizen : A naturalized citizen
Depeach: To despatch a messenger
Descant: In shift of descant = changing the argument
Detour : Debtor
Detour: Debtor
Deturbate: To cast down or thrust out
Devotion: At his devotion = at his command, free for his use.
Deyeden: Died
Dial: A watch
Didrachma: A two-drachma coin
Dignation: The act of a superior honouring or recognizing an
inferior
Dimissory : A letter from a bishop recommending someone as fit for
ordination or ecclesiastical office
Ding: To strike, beat
Dirige : The matins of the Service for the dead, beginning Dirige,
Domine, Deus meus, in conspectu tuo viam meam.
Dirt-dauber: A plasterer esp. one who uses mud to make wattle-and-
daub walls
Disceptation : Debate
Discommodity: Disadvantage
Disgarnish: To deprive of
Dishonest: To defile
Disme: A 10% tax or charge
Disparkle, disperkle: To scatter or disperse
Dispensator: One who dispenses or distributes goods
Disperkle: To scatter, disperse
Disple: To punish
Disseize: To dispossess
Dissever: To separate
Dissimule: To deceive by hiding one's true feelings or intentions
Distain: Dishonour
Distinction: A division or section of a book or document
Divers: Many, several
Doctress : A woman scholar
Dome: Judgement
Domesmen: Judges
Donates: An honorary or temporary member of a religious order
Donative: A benefice which can be bestowed by the founder or
patron without reference to the bishop or abbot.
Dotipole : A dotty-headed person
Dought: Strongly
Draff: Spent brewer's grains, sometimes used as animal feed.
Draft: Spent brewing grains used as animal feed
Draught: A privy (US:  bathroom)
Dromedary : An incompetent thief
Drumflade: A kind of trumpet
Dry-fats : A large basket or barrel for holding dry goods
Dubitation: Doubt
Dump : A state of bewilderment; In his dumps = reduced to silence
Durance: Imprisonment
Ear: To plough
Earlich: Early
Eft . . . eft . . : First . . . then . .
Eftsoons: Soon afterwards, immediately
Eghenen : Eyes
Embassage: A diplomatic mission
Emblemish: To damage or disfigure
Embull: To seal
Emmet: An ant
Empery : Government or dominion
Endue: To grant or bestow something; to be endued with = to have
Enduing: Endowing
Enervate : To destroy
Enfeoff : To assign a fief of property or office to someone
Engrieve : To say that something is grievous
Engrossed: Written down
Enmious : Hostile
Enow: Enough
Ensample: Example
Ensue: To follow
Ententive : Assiduous in learning
Entitle: To write down a properly edited version of something
Environ : To surround
Epicure: An atheist
Esay: The prophet Isiah
Escheat : Riches obtained by plunder
Eschew: Renounce, reject
Escript: A written decree or writ
Espie : Spy
Estall: To pay by installments
Ethnics : Pagans
Evacuate: To nullify
Evangely, Evangelies: The Gospels
Even: The day before a feast day
Even-christened: Fellow-Christians
Everichone : Each one
Examinate : A person under examination, either as witness or
accused
Excerp : Summarize
Excheat: Confiscation of property, or encroachment on the
privileges of another
Excoriate: To flay
Exeden : Asked
Exhibition: A pension or allowance of money
Exonerate: To remove an office or responsibility from someone
Exorable: Capable of being moved by pity or prayer
Exornate: To embellish or exaggerate
Experiment : To examine or test
Expugn: To conquer or overcome
Extravagant: A papal decree not included in the standard list
Face : A façade or sham
Facinorous: Extremely wicked
Fact: Deed
Factor: An agent or deputy
Faggot : A bundle of firewood
Faled : Broken or destroyed
Fane: A shrine
Fardel : A bundle or parcel
Farmary: An infirmary
Farmer: 1) A bailiff
2) a tenant or lessee
Fatigation: Weariness, long drawn-out effort
Fatue: A taboo word in Biblical times; "Whosoever shall say,
Fatue, shall be in danger of hell fire." (Matt. 5. 23)
Fautor : A patron, supporter or abettor
Fedity : Filthiness
Feile : Many
Feoffer : In feoffer's hold:  Literally, held as a feudal
possession; metaphorically, as here, borrowed from someone else
Feoffment: Under the feudal system, the action of assigning lands
to someone; or, the legal right to the lands so assigned
Ferial: A weekday
Ferula: A flat piece of wood used for punishing schoolchildren
Fet : Fetched
Fetch: (V) To steal by fraud or cunning
(N) Such an act of theft or dishonest trick
Figurate : To symbolize
Fire-house : A house in which a fire is regularly lit (i.e. a
dwelling-house)
Flagitious: Very wicked
Fleen : Fled from
Fleer: To sneer or mock
Flewet: A blow
Flight-shot: The distance an arrow can be shot from a bow
Floten : Flown
Flung : Rushed
Foil: A defeat
Foins: Trimmings of marten fur
Fond: (A) Foolish
(V) To speak foolishly
Fore-elder: An ancestor
Foreface: Preface
Forefact: A criminal accusation
Forefend: To prevent
Foreshield: To prevent, avert
Foreslack: To neglect
Foreslow: To delay
Forfend: To prevent
Form: A bench
Forward: A contract or agreement
Founder: A maker of moulded metal objects
Foundment: Basis, foundation
Frail: A basket
Frater wall : The wall of the refectory in a monastery
Fraught: Filled with; (of a ship) fully laden.
Fray: To frighten
Fray-bug: An imaginary object of fear, bogey-man, etc.
Freedom: An area in or around a city, whose inhabitants had
certain privileges or exemptions from taxation which prevailed
elsewhere.
Frele : Frail
Fretted: 1) Worn, rubbed
2) Inlaid with precious metal or stones
Frisk : A dance step or caper
Frowes : A dress in Dutch or German style
Frump: A sneer
Fulleden: Baptised
Fullen: To baptise
Fuller: A person whose occupation is the cleaning and preparation
of newly-woven cloth
Fumish : Angry, irascible
Furniture : Equipment
Fustian : A coarse cloth of cotton and linen mixed
Fustigation: Flogging
Gage: (V) To pledge
(N)An object given as a pledge
Gains: Gaudy jewellery, clothing etc.
Gainstand: To oppose
Gang-Monday : The Monday before Ascension Thursday (which is forty
days after Easter)
Gape: To gag at or be unable to swallow
Gar: To make something happen
Garboil: Commotion, disturbance
Gardeviance: A treasure chest, or collection of valuables
Garner: A granary
Gat: Got
Gaud: A worthless trinket
Gaude: A public performance or display
Gawishness: Ostentatious display of foolish fripperies
Gazingstock: Something people stare at
Gear: A whim or fit of passion
Ghostly: Spiritual, spiritually
Gif: If
Gile: Guile, dishonesty
Gilten : To offend against
Gin: A mechanism
Glave: A weapon consisting of a short, broad blade fixed to a long
handle
Glaverer: A flattering deceiver
Glavering: Flattering, deceiving
Gleer : To smear with paint
Gleve: The winning-post of a race
Glose, Gloze: To explain, or more often distort, the meaning of a
text; to speak deceitfully
Glossary: A commentary or explanation
Gloss-writer: A writer of commentaries, or a spin-doctor
Gnatho: A flattering parasite
Goff: In a barn which is divided into bays by internal projections
from the walls, a goff is the amount of grain which will fir into
one of the bays
Gossopry : The relationship of God-parent and God-child
Graffed: Set firmly, grafted
Gra-mercies: Thank you very much
Groat: A fourpenny piece
Grope: To find out someone's business or secrets by cunning
Groundsel: A door-sill or threshold
Grundy: A short person
Gyves: Leg-irons, fetters
Hale: To drag away
Hanaper : An office of the court of chancery, which collected fees
for sealing and registration of documents
Handfast: A firm grasp
Hand-fast: To hold tightly
Hanger: A short sword hung from the belt
Harborous: Generous, hospitable
Hardly: 1) With great hardness and cruelty
2) With great difficulty
Harness: Armour
Hastler: A cook's assistant, who turned the spit for roasting
meat.
Hay-golph: A haystack
Hearse: A wooden framework carrying a large number of candles,
hangings etc., borne over a coffin.
Heave-offering : An offering which is held up high by the priest
for the people to see
Helme-sheaves: Bundles of straw
Hem: Them
Her : Their
Heren: Theirs
Hery: To worship
Hest: Commandment
Hight : Was named
Hobby: A kind of falcon (Falco subbuteo)
Holden: Held
Holocaust: A sacrifice where the entire animal is burnt (not just
the inedible bits, as was more usual)
Holp, Holpen: Helped
Holydeme: Holiness
Homely : Friendly, familiar, over-familiar
Honest: To confer honour on something
Hoorehouse: A Brothel
Horen: Whores
Horsed up: Pulled up on a man's back or a frame, to be whipped
Hosen: Hose, stockings
Hostelar: The landlady of an inn
Housel: (N) The Eucharist
(V) To administer the Eucharist
Hudder-mudder: Secret, secrecy
Huddipeak : A blockhead
Hundred: A subdivision of a county
Hutching : Literally:  crouching or bowing low. Figuratively: 
with abject humility
Hylden : Hold
Hyperbolismum : An instance of dishonest exaggeration
Hypotyposis: A vivid description of a scene
Ich : I
Ides: The thirteenth or fifteenth day of the month
Ignavy : Negligence or laziness
Illude: To jeer or mock
Imbecility : Helplessness
Imbrued: Stained with blood
Imitation : Adoption as a heir
Immanity: Monstrous cruelty
Immarcessible: Incorruptible
Immission : Insertion
Imp : A child
Impanate: Embodied in bread
Importable: Unbearable
Importable: Unbearable
Imposthume: An abscess
Impotent: Enfeebled
Impotionate: To poison
Impropriate: Assigned
Inabilitation : Unfitness, disqualification
Incensive: Full of anger
Incommodity: Disadvantage
Incontinency : Lechery
Incontinent, Incontinently: Immediately
Indent : To make a formal promise or contract
Indiction: A period of fifteen years
Indifferency: Impartiality
Indurate: Hardened, stubborn or callous
Induration: Hardening
Inedge: To slip in edgeways
Infame: To make infamous
Infect: Imperfect
Infeoff: To assign a fief of property or office to someone
Infer: To state or bring forward as an argument
Infestine: Troublesome, annoying
Infirmation: Disproof
Inspiral: Giving life to
Instant: Insistent
Instantly: Insistently
Interdictment: An interdict, i.e. a punishment laid by the church
on a town etc., prohibiting any church service from being held
there
Intermit: To interrupt
Interrogatory: A question formally put to a witness.
Interturb: To disturb or interrupt
Intestine: Internal
Invade: To attack
Invitory : A prayer or verse of the Bible recited at the beginning
of a church service
Inwrap: Involve
Isay: The prophet Isaiah
Jack: A jacket with metal plates or chain-mail sewn to it
Jakes : A privy (U.S:  bathroom)
Jangler: A story-teller
Javel : A low scoundrel
Jill: An immoral woman
Jouresse: Duress, punishment
Juggling-casts: Conjuring tricks
Jurate, Jurat: A lay magistrate or alderman, A sworn witness
Kalends: The first day of the month
Kele : To satisfy hunger or thirst
Kenning: A distance of twenty miles from shore
Key-clog: A piece of wood tied to a key
Knack : A small or trifling article
Knapskal: A kind of helmet
Ladypsalter: The rosary, usually the full 15 decades
Lance-knight: A mercenary soldier, often one who has deserted and
is living by banditry.
Landloper: A renegade or fugitive
Lanthorn: A lantern
Lapped : Wrapped, clothed
Latten: Brass or bronze
Laud : Praise
Lavatories : Ceremonial washings which were part of a royal levée
Laystall : A cesspit
Lean : Lend
Leasing: Lying
Lection: A reading
Leefen : Believe
Leefull: Lawful
Leese: To surrender or be deprived of
Leet: A court held by the lord of a manor to try minor offences
and disputes between tenants
Leeue : A leeue Lord = O Lord in whom we believe
Lefull: Lawful
Legantine : Of or relating to a Papal legate
Legerdemain: Trickery
Leman : A lover
Leper: Leaper
Lesew, Lessewe: Pasture
Lesing: (A) False (V) Lying
Lesser Britain: Brittany
Let: To hinder or prevent (also past tense and noun)
Letter reverential: A letter from a bishop recommending someone as
fit for ordination or ecclesiastical office
Leven: Faith or confidence
Lewd : Ignorant or futile
Libard: A leopard
Libel: A document or certificate
Lictor: In Roman times, an official who attended a magistrate and
carried out his orders to arrest, flog, execute etc. malefactors
Lie for the whetstone : To tell outrageous lies
Lieger: The holder of a feudal lordship or office
Lieutenant-criminal: A chief of police
Lifelot : Livelihood
Lig : Lie
Like : Likely
Limbus: Limbo, in Catholic theology a state without either the
torments of Hell or the bliss of Heaven, occupied by the souls of
unbaptized children and virtuous pagans.
Limiting: Begging
Limitour: A begging friar
List : 1. (N) A strip of cloth
2. (A) To want to do
Little Britain: Brittany
Little Ease: A prison cell too small to sit, stand or lie down in.
Confinement in one was a form of torture.
Livelode: Livelihood
Lock: A handful of hay or straw; by extension a quantity of
anything (OED); in modern Irish slang, a large quantity; which 
seems to be closer to the meaning here.
Losel : A low scoundrel
Lotion: Ritual washing
Low Sunday: The Sunday after Easter
Lucrified : Gained, profited
Lust : Powerful desire - not necessarily sexual
Lying for the whetstone: Telling outrageous lies
Macerate: To mash or chop up
Mail: A travelling-bag
Mainprise, Mainprize : 1) A surety or guarantor
2) The act of bailing a prisoner
Make-bait : A trouble-maker
Makebate: A lie designed to stir up trouble for someone
Malapert : Insolent
Mall: A heavy hammer
Mammering: A state of doubt or perplexity
Manchet : Fine white bread
Manducation: Nourishment; usually spiritual, via the Eucharist
Maniple: 1) A troop of soldiers
2) A strip of cloth worn hanging from the cuff
Manqueller: A murderer
Mansuetude: Gentleness
Maozim, Mauzzim: Hebrew name of a false god mentioned in Dan. xi
38.
Maritage: A tax paid by a vassal to his lord on the marriage of
his (i.e. the vassal's) daughter
Mark: Silver, or unspecified:  Thirteen shillings and fourpence in
money
Gold:  Eight ounces
Market-stead: Market-place
Marmoset: A grotesque painting or statue
Mary Magdalene's day: 22nd July
Masses-trecenaries: Series of three hundred masses
Maugre : Despite
Maumet, Mawmet : An idol
Maundement: Commandment
Maundy: The Last Supper
Mawmetry, Maumetry: Idolatry
Maze : Confusion
Mazed: Crazy
Meagred: Starved
Mecock: An effeminate weakling
Meed: Any valuable item or reward
Meet: Suitable
Meiny: Household
Mentz: Mainz
Merce: To fine
Mercement: A fine or imposition
Mercery-ware: Fine cotton, velvet or silk goods; the stock-in-
trade of a mercer
Mere: Pure, complete or unmixed
Merilich: Merrily
Mess: A group of people sitting together at a meal
Mete : Mete done = should do
Mewing: Imprisoning
Mickle: Great
Millian : Milan, in Italy
Minever: A kind of fur used for trimming or edging clothing
Minish : To diminish
Ministratoriously: In the capacity of an administrator.
Misallege : To distort the meaning of something in support of an
argument
Miser: A wretch
Misprision: Under an Act of Parliament of 1534, misprision was the
crime of refusing to swear an oath acknowledging the King as head
of the church
Misture: Loss
Mo: More
Monish: To admonish or warn
Monition: Instruction, warning
Monitory: Containing a warning or admonishment
Morrow-mass: A Mass said first thing in the morning
Mote: 1) May
2) Must
Mowe, Mow: May
Mulet: A young mule
Mumpsimus: A long-established but false belief, an old but
mistaken custom (opposed to sumpsimus)
Muniment: A document proving ownership or entitlement to something
Munition: A fortification
Murrain: Cattle plague or other epidemic animal disease
Murrey : A purplish-red colour
Mychel: Great
Namely : Especially
Nard: An aromatic oil extracted from the spikenard plant
(Nardostachys grandiflora)
Nasturcium: Watercress (the flower now called nasturtium was not
known in England in Foxe's time)
Naught: Wicked
Naverne: Navarre
Ne : No, not, nor, neither
Neatherd : A cow-herd
Nele : Will not
Neme : To take
Nene : Destruction
Nice: 1) Silly, foolish.
2) Council of Nice = Council of Nicæa (525 A.D)
Nip : Nipped a great number so near = squeezed many people so
painfully
Nocive : Harmful
Nole: Will not
Nonage: The period of childhood
Nones: The 7th of March, May, July, or October; the 5th of any
other month.
Note: A mark or characteristic
Nother : Neither
Nousle: To train or educate
Noyous: Annoying, troublesome
Nursled : Nourished, brought up
Obits: Masses for the dead
Oblation : Literally, an offering, which can signify:
1) An animal offered for sacrifice; the sacrifice itself
2) Money given to the church
3) One of two parts of the Mass; either the Offertory, or the
presentation of the consecrated bread and wine with the words
"Behold the Lamb of God, etc"
Oblocutor: One who contradicts or abuses someone
Obsignation: Formal sealing or approval of a contract or other
such document
Obtestation : Calling on God to witness that what you say is true
Obtrectation: Abuse, calumny
Occurrent : Happening
Offendicle : Something which leads or causes a person to commit
sin
Offension: Injury or damage
Onerate : To lay an obligation on someone
Onychinus : Onyx
Opprobry: 1) Infamy, shame
2) Insults
Oppugn: To fight against
Orator: A person who prays
Ordinal: A book of rules and regulations
Ordinary: The ecclesiastical chief of an area i.e. the parish
priest in a parish, the bishop in a diocese, etc.; also , the
bishop having authority over a particular priest.
Ornature: Personal adornment, fine clothing, jewellery etc.
Ostent: A wondrous event or miracle
Ouch : A gold or jewelled brooch or buckle
Outlandish: Foreign
Out-scape: A way of escape
Overthwart: Crosswise, either literally or figuratively
Oyster-board : A table or stall for selling oysters - used
contemptuously for a communion table because it was the same shape
Pack: A scoundrel
Packing: Fraudulent dealing
Paction: An alliance
Page: A canton of Switzerland
Painful : Painstaking
Pair: To impair or harm
Pale: A fence or fence-board
Palfrey: A small horse
Pall: A kind of scarf or stole worn by a bishop; used figuratively
to mean the office of bishop.
Palsgrave: A Count Palatine, i.e. a ruler who has been granted
full powers in his fief by the Holy Roman Emperor
Panim: A pagan or other non-Christian
Pantofle: Expensive, highly decorated slippers; Stood upon their
pantofles = Stood on their dignity
Paralipomena : Alternative name for the two books of Chronicles,
in the Bible (in some editions, called the third & fourth books of
Kings)
Parcel: A part
Pardon-beads: Rosary beads blessed so that those using them would
have an indulgence
Parochian: A parish priest
Partlet: An article of clothing worn about the neck or upper
chest; a bib or dickey.
Paschal : Passover feast
Pash: To smash
Pasquil: A satire or lampoon
Patch : 1) A fool
2) A botch, shoddy work, distortion
Patin, patine, paten: A dish on which the communion bread is
placed
Pattens: Wooden overshoes
Paunch : To cut open the belly
Pax: A small bas-relief of the crucifixion on a handle, kissed by
the officiating priest and then the congregation at Mass
Paynim : A pagan or Muslim
Pelagian: One who holds the belief that it is possible to attain
salvation entirely through one's own efforts, without the special
grace of God.
Pelf: 1) Worthless baubles
2) Contemptuous word for money, regarded as the source of all
evil.
Pelt: To address with insults or reproaches
Penitentiary: 1) A penitent
2) A priest specially appointed to hear confessions of reserved
sins (very serious ones which cannot be absolved by ordinary
priests)
Penner: A case for holding writing pens
Percase: Perhaps
Perdurable: Long-lasting
Peregrine: A pilgrim
Perfitlich: Perfectly
Perk: To behave presumptuously
Permixt: Unified
Perpend: To consider
Person: A parson
Phylacteries: Hypocritical displays of virtue
Pictavia: Poitou, in France
Pike: A toll barrier
Pilch: A coat made of animal skins or coarsely tanned leather
Pill: To rob, pillage
Pilled: Tonsured i.e. having the top of the head shaved
Pinbank: The rack or similar instrument of torture
Pin-fold: A pound for stray animals
Pix: A small box in which consecrated hosts are carried about.
Plackard: An official document or proclamation
Plaice-mouth: A pursing of the lips
Plat: A) A plough
B) A plot of land
Plenar: Complete
Plete: To argue one's case
Plumbat: A lead ball on a cord
Plumps: A compact group of people
Point-maker : A maker of laces for fastening clothes
Points: Laces for fastening clothes
Poising: Weighing
Poll : To extort money from
Polling: Shaving the top of the head
Pontifical, Pontificalibus : The robes of a bishop or cardinal
Popple : The corn-cockle (Lychnis githago), a weed of wheat fields
Porket: A pig
Port: Appearance
Porthose: To canonize as a saint
Portmen: Members of the town council
Portues: A breviary or book of liturgy
Portuous: (Of a saint) Included in the standard breviary or
calendar
Position : A question or proposal
Post: A post-rider i.e. a man who carried letters from one post
station to the next
Post alone: Entirely alone
Postcommon: The postcommunion, a prayer of thanksgiving said near
the end of the mass, after the communion
Postil: A note or comment on a document
Potestate : A ruler, potentate
Pounced : Of a metal object, decorated by embossing or engraving
Practised: Worked on
Præmunire : The crime in English law of appealing to, or
acknowledging, a power outside England (usually the Papacy) in
defiance of the monarch.
Pravity : Wickedness
Prebend : The revenue of a specific plot of land belonging to an
ecclesiastical foundation; a prebendary was the priest to which a
prebend was allocated or prebendated
Prefe: Proof
Pregnancy: Fullness
Premonish: To speak of beforehand, to warn
Preparature: Preparation
Prepense: Inclined towards
Prescript: A written command
President: An example to be followed
Prest money: Money given to a recruit on enlistment; "the King's
shilling"
Presul: A prelate or bishop
Pretensed: Pretended, falsely claimed
Pretermit: To leave out, omit
Preue, preve : Proof
Prick: To shoot an arrow
Prick-louse: A tailor
Prick-song : Vocal music in more than one part or with an
accompaniment
Primer and accidence: The elements of reading and writing
Priuilich : Privately
Privation: Deprivation, removal from office
Privily: Secretly
Privy: 1) Secret
2) made privy of/unto something = told about it in confidence
3) privy chamber = private quarters
4) privy council = a committee of notables appointed by the King
to advise him.
5) Lord privy seal = An officer of state whose formal duty is to
keep and apply the King's seal to documents; he is usually a
member of the cabinet or privy council
Probably : Plausibly, convincingly
Probation: Conclusive argument, proof
Problem: To keep a problem = to discuss an academic proposition
Proclive: Inclined towards
Prodition: Treachery
Proem: A prologue or introduction
Profect: Profit
Professor: One who proclaims his faith in the true religion
Prolation: A phrase or sentence spoken continuously, without a
pause
Prolix : Long-winded
Proll: To prowl or rob
Prolocutor: 1) a spokesman
2) The chairman of a parliament or congress
Promoter: An informer or unofficial prosecutor
Prompt: Prompt with = armed with, and very ready to use
Prone: Willing or inclined to do something.
Proper: Special, particular
Propone: To propose
Proprietary: The holder of an ecclesiastical benefice
Prorogations: Postponements
Prorogue: To postpone
Proscript: Proscribed
Prosopopœia: An orator's trick of speaking as if in the voice or
person of someone else
Proterve: Stubborn, petulant
Protonotary: A senior papal clerk or envoy
Prototypon: The first or original version of a document etc.
Prove: To test
Provisor: A person holding the right to be appointed to an office
or benefice when it becomes vacant
Provoke: To invite
Psalmograph : Writer of Psalms; a title of King David of Israel
and Judah
Puissance : Power
Puissant: Powerful
Pung: To peck
Pursue : To persecute
Pursuivant: A messenger or agent
Quadrant-place : A quadrangle or courtyard
Quail: To quell, suppress
Quarrel: A cross-bow arrow
Querell : To dispute or demur
Quest: A court or commission of enquiry
Questionary: At the University of Cambridge, an undergraduate in
his final term
Questmen: Members of a commission of enquiry
Quick: Alive, living
Quier: A book
Quindecim: A fifteenth part
Quire : 1) A choir
2) A book or document
Quondam: Former, formerly
Rabbin: A Jewish Rabbi; used contemptuously to refer to other
religious leaders
Raca: An offensive word in Biblical times; "Whosoever shall say to
his brother, Raca, shall be in danger of the council: " (Matt. 5.
22)
Ranging-wise: At random
Rap: To plunder or destroy
Rase: A measure
Rashful : Rash
Rate: To scold, abuse verbally
Ratle: To scold, abuse
Readie: Quick-witted and eloquent
Reave: To rob
Receitor : A harbourer of criminals
Receptor: A harbourer of criminals
Recluse: A prison cell
Recordative: Commemorative
Recule: To retreat
Recure: To restore to health
Recusation: An appeal based on the alleged partiality of a judge
Recuse: To reject someone's authority to do something
Reed: Advise
Refel: Disprove
Refocillation: Revival, refreshment
Refract, Refractorious: Stubborn
Refricate: To open up a wound
Refuse: To reject
Regiment: Rule
Register: A keeper of records, registrar.
Reiterate: Repeat, repeated
Relent : To return to one's original beliefs
Replication, Replication duplic: Stages in the arguing of a case
before a court i.e.
The prosecutor makes a charge, then
The defendant makes a reply, then
The prosecutor makes a replication, then
The defendant makes a replication duplic
Repugn: To oppose, fight against
Rescript: Strictly, the decision of the Roman emperor on a case
referred to him by a governor or judge; more loosely, any formal
written command by a person in authority
Residentiary: The canons of a cathedral
Resperse: To accuse
Respond: A responsary, i.e. a hymn or prayer sung or spoken by a
single voice and the choir or congregation in turn
Retcheth : Reck, care themselves with
Retract: A military retreat
Revest: To don vestments for a religious ceremony
Revestry: The vestry of a church
Rhodanus: The River Rhône
Rochet: A linen surplice
Rocker: A child's nurse, who rocks the cradle
Rode, Rood: A crucifix
Rogation: Chanting the litany of the saints during a procession
Rood : A crucifix
Rood-loft: A loft gallery above and behind a rood-screen
Rood-screen: A screen, usually richly decorated or carved, at the
end of the nave of a church before the altar.
Rood-sollor: A rood-loft (qv).
Room: Place, position of authority
Rooten: Dig up with the snout, like a pig in filth
Rounding: Trimming the hair to the same length all the way around
Rouse: To rest or sleep
Rown: To whisper
Royal: An English gold coin, worth ten shillings
Ruff : A state of excitement or pride
Ruffler: A fine-clothed but useless fellow
Ruffling: Showing off
Runagate : A fugitive scoundrel or vagrant ruffian
Sabaoth : Lord of Sabaoth = Lord of Hosts, a title of God
Sacramentals : In Catholic practice, various things which resemble
sacraments but are not one of the seven; as, the sign of the 
Cross; blessing of holy water etc.
Sacramentary: One who holds "heretical" (i.e. not Catholic) views
on the Eucharist
Sacring: The consecration of the Mass
Sale: To assail
Sarcenet: A fine silk cloth
Saturity: Repletion
Sauter: The Book of Psalms
Say: A fine cloth of silk and wool woven together
Scathe : Injury, damage
Schone : Shall
Scurrier : A soldier sent out to see what the enemy is doing, a
scout
Scutage: A tax paid instead of military service
Seam : Eight bushels
Searcher: A minor customs official, who searches for contraband
Sechen : Seek
Secluding: Prohibiting
Seggen: Say
Seigniory: Lordship or dominion; or the lands over which this is
held
Sein: Say
Seised: Of land or property:  assigned or granted to someone
Seizin-taking: Taking possession of a token of ownership e.g. the
keys of a house.
Seker: Certain
Semblable Semblably : Similar, similarly
Sententially : As a judicial sentence
Sententiary: A person who has compiled a compendium of theological
opinions.
Sepulture: A tomb
Sequestration : Confiscation of the income of a benefice
Seraphical: Angel-like, a title specifically given to St.
Bonaventure (1221-1274)
Servage: Bondage, serfdom
Several: Separate or individual
Severally: Separately or individually
Sewer: A servant who lays the table, serves the meal etc.
Seyen: See
Shad: Shed
Share-Thursday: Holy, or Maundy Thursday - the Thursday before
Easter
Shaveling: A tonsured monk
Shawm: A musical instrument resembling an oboe.
Shearman: A cloth-shearer
Sheave: To collect, gather up
Shelt-toad: A toad from the river Scheldt
Shent: Ruined, destroyed
Shere-Thursday: Maundy or Holy Thursday, i.e. the Thursday before
Easter
Shew-bread: Special loaves of bread which were placed on a table
in the Temple of Jerusalem every Sabbath and eaten by the priests
at the end of the week. See Exod. xxv. 30.
Shifter : An idle worthless fellow
Shog: To shake vigorously
Shone: Shoes
Shrewd : False and malicious
Shrift: Absolution
Shriuing: Confession
Shrove Sunday: The Sunday seven weeks before Easter
Shullen: Shall
Shulne: Shall
Sideman: An assistant churchwarden
Siege: Seat
Silly: Innocent
Sink: A sewer or drain
Sith : Since
Sith that: Provided that
Sithe: Times
Sithen: So that
Sithence: Since
Skill: To be of importance
Slander-giving: Encouraging others to sin by bad example
Slaughter-slave: An executioner
Sle: Slay
Slean: Slay
Sleight, sleighty: Deceitful
Slipper-dealing: Deceitful practices
Slops: Baggy trousers
Slorried: Smeared with dirt
Slowen: Slain
Smaragd: An emerald
Smit : Struck
Snaffle: A kind of horse-bridle
Snaffle: A horse bridle
Snag: To jeer at, nag, abuse
Snarled: Strangled, or tortured with a twisted rope
Snuff : To take snuff = to take offence
Sod, Sodden : Boiled
Soke: The area within which a particular court or grand jury had
authority
Soldan: Sultan
Soldier-fare: Military service
Solicitor: An agent or deputy
Solution: An answer or explanation
Somoner, Somnor : A bailiff of an ecclesiastical court, who
summons people to attend
Sooth-deacon : A formally appointed deputy or representative
Soothfastness: Constancy in holding to the truth
Sop: A piece of bread dipped in wine or other liquid
Sophistry: False or dishonest arguments
Sorbonical : After the fashion of the Sorbonne, or University of
Paris
Souter: A cobbler or shoemaker
Spar: To bolt down, fasten tightly
Sparsed: Spread
Specialty : A particular point of argument
Speed: To succeed
Spinster: A woman whose occupation was spinning thread
Spiritualty: The clergy or hierarchy
Splent: The elbow-piece in a suit of armour
Spouse-breach: Adultery
Spoushod: Marriage
Springall : A young man
Spur-gall: To injure a horse by excessive use of spurs
Spurging : Oozing of matter, fæces etc. from the body
Spurn: Kick or trample underfoot
St. James's tide: 25th July
Staple: A, or the only, legally licensed market for wool for
purchase by foreigners
Starting-hole: Literally, a hole in which a hunted animal can
hide; metaphorically, a loophole, or "get-out"
Stellify: To place among the stars
Sternship: Haughtiness
Stied: Went (the word is principally used to describe Christ's
ascension into heaven)
Stiver: A Dutch coin, worth about one English penny
Stocks: The name of a market for meat and fish in the City of
London
Stover: Fodder, animal food
Strait: Strict, rigorous, narrow, closely confined.
Strumpet: A whore
Sturdy: Obstinate
Suffice : To serve
Suffragan: An assistant or subordinate bishop
Suffrage: 1) An assistant
2) Help, assistance of any kind
Sugge: To say
Sugget: A saying
Suit : Requirement
Sumner: A bailiff of an ecclesiastical court, who summons people
to attend
Sum-papal: A summary of papal edicts on a particular topic
Sumpsimus: A new but correct belief or custom (opposed to
mumpsimus)
Sumpter: A pack-horse
Super-altar : A slab of stone consecrated for use as an altar when
placed on a table etc.
Superaltare: The ritual of profession as a Benedictine monk
Supererogation: In works of supererogation:  in Catholic theology,
the performance of good works beyond what God commands or
requires; this builds up a store of grace which the Church can
dispense in the form of indulgences etc.
Supple: To soften
Supposition: An argument for a proposition
Supputation: A system of calculation
Surname: A nickname
Sustentation : Provision of food, drink and other necessities
Sweat: A disease marked by high fever and copious sweating
Sweuen : A false vision or fake miracle
Swill: Liquid filth
Swinge : Power or authority; in phrase To bear the swinge = to
have power or authority
Swingel of a flail: A flail was an implement for threshing corn,
consisting of a long handle or staff and a shorter stick, the
swingle, loosely tied to the end of the staff so it could swing
freely. The thresher held the flail by the staff and beat the
sheaves of corn with the swingle to dislodge the grains from the
straw.
Synagogue : A church or abbey notorious for corrupt practices or
false doctrines, blasphemy etc.; An assembly of false religion or
blasphemy
Synecdoche: A figure of speech where the part is taken for the
whole, or vice versa
Tabret: A small drum
Tallage: An arbitrary tax levied by special order
Tally for his own cates: To obtain food and other necessities on
credit
Tarriance: Delay
Teende : Attend with
Temerarious: Rash, reckless
Temporalty: The laity
Tender: To treat with tenderness or affection
Tent : To clean a wound with a small roll of cloth
Tenths: Tithes
Tergiversation : Changing sides; denying what one has previously
asserted or vice versa
Term probatory: A period of time given to a litigant to prepare
his case
Terrene: Of the earth in the sense (1) as opposed to heavenly or
(2) peasant-like, low-class
Tertian: A fever recurring every third day
The land of behest: The Promised Land
Thicker: A fuller, i.e. a person whose occupation is the cleaning
and preparation of newly-woven cloth
Thilke: This
Tho: Then
Thoore : Unharmed
Thrall: A slave
Thrasonical: Boastful [like Thraso, a character in the play
Eunuchus by the Roman playwright Terence]
Threnes of Jeremy: The book of Lamentations, in the Old Testament
Thurify: To bless with incense
Tickle : Unstable, ready to fall at a touch ; Credulous, easily
persuaded
Tied his points: Fastened his laces
Tippet: A hood or hooded cloak
Tipstaff: A court usher or bailiff
Tipstave: A court usher or bailiff
Tithed to death: Decimated (i.e. every tenth man killed)
Titiviller: The name of a demon in a morality play; hence, a
scoundrel
Tituled: Named
To lie for the whetstone: To tell outrageous lies
To-brast : Completely destroy
To-broken: Destroyed, torn up
Tofore : In front of
Tollage: Money paid in tolls or taxes
Toll-booth: The name of the town prison in Cambridge and Edinburgh
Tonsure : A shaven patch on the top of the head
Tose: To card wool
Totquots : A papal dispensation allowing the holder to have any
number of benefices
Towardness: Exceptional aptitude.
Toy : A trifle or bauble, a whimsy
Tractation: Written discussion or discourse
Trade: A way of life, moral attitude towards living
Train: A deception or fraud
Transumpt: (N) A transcript or formal copy of a record or decree
(V) To copy, transfer or transform
Trauel: Labour
Travail: 1) Labour
2) Suffering
Travell: Suffering
Traverse: A dispute or controversy
Travise: A dispute or controversy
Treen shoes : Wooden shoes, clogs
Trencher: A wooden dish
Trental: A series of thirty requiem masses
Trim-couched: Well-chosen to deceive
Trindles: A wax taper rolled into a coil
Trope : A figure of speech
Tropical: Metaphorical
Trought: Truth
Trow: To believe
Tucker: A cloth-fuller or finisher
Tuition : Protection, guardianship
Tunably: Harmoniously
Tunned: Got drunk with
Tympany: A swelling of the abdomen caused by gas in the intestines
or stomach.
Uiker, Uicar : Vicar, in the sense of appointed representative
Unconning: Foolish
Unlefull : Unlawful
Unmeet: Unsuitable
Unwitty : Foolish, stupid
Unworshipped: Disrespected
Usance: Lending or borrowing at (usually usurious) interest
Utas: The eighth day after the specified feast day
Vail: An extra payment or profit, a perk
Vantage: Advantage
Vastation : Devastation, destruction
Vaumure : An outer fortification
Vaward: The vanguard
Verament: Truly
Verilich : Truly
Very: True, truly; pure
Viage: Voyage
Vicegerent: A person appointed by the king with full authority to
act on his behalf
Vidame: A layman who acted for a bishop in legal and business
matters
Vie crowns: A gambling game by tossing coins for double or quits
Vilipend : To regard, or treat, a person as being vile or
worthless
Vility: Vileness
Vineat: An ornamental border of vine leaves in a manuscript
Visor: A mask or outward show
Vitiate : To spoil or wear out
Vocable : A spoken word
Void : To depart from
Waits : The members of a municipal band, employed by the city to
play on public occasions
Walisch: Welsh
Wan hope: Despair
Wanyand : An imprecation or curse
Ward : A lock; prison
Warren: An area of land enclosed for breeding game animals or
birds.
Wast : Year, day and wast = "a prerogative whereby the sovereign
was entitled to the profits for a year and a day of a tenement
held by a person attainted of petty treason or felony, with the
right of wasting the tenement" (OED)
Waster: A wooden sword used for fencing practice
Watchet-hose: Pale blue stockings
Waxen: Grown up
Weasand : The throat
Web: A piece of woven cloth, as it comes from the loom
Weed : A cloak or costume
Ween: Suppose, believe
Weet: To know
Wele: Prosperity
Wete, weten : 1) to know
2) to ask of someone
Wheeler: A wheel-maker
Where-through: Through which
Whirlpit : A whirlpool
Whist: To whisper
Whittled: Drunk
Wild he, nild he: Whether he wanted or not
Will-works: Works performed by the human will, without divine
grace
Will-worship: Worship of God in a form or way not authorised by
Him (i.e. different from those of the speaker)
Wimble: An auger or gimlet
Wis : 1) To know
2) To declare
Wist: Knew
Wit : To know
Witty: Sensible, intelligent
Wolden : Would
Wonnyer, Wonnier: Inhabitant
Wood-knife: A short sword or large knife, used by huntsmen for
disembowelling and cutting up game
Woodness : Madness, violent anger
Woolward: To go woolward = to wear coarse woollen cloth next the
skin, as a penance or punishment
Wot : Know
Wracke: Revenge
Wrakers: Those who wreak vengeance
Wreke: To work, do something
Writhe : To distort
Wyllingly : Thankfully
Ybeden: Bade
Ybore : Born
Ych: I
Year-mind : A Mass said on the anniversary of someone's death
Yeve: To give
Yift: A gift
Ylich: Equally
Younker: A young gentleman
You-ward: Towards you
Yuill: Evil
Ywit: Know
Zif : Thus; or as phrase zif all = although


THE END