Foxe's Book of Martyrs

THE ACTS AND MONUMENTS OF THE

CHRISTIAN CHURCH

by

JOHN FOXE

Commonly known as

FOXE'S BOOK OF MARTYRS

Volume 12

The Reign of Queen Mary I. – Part IV.

Published by the Ex-classics Project, 2010

http://www.exclassics.com

Public Domain

VOLUME 12

Portrait of Thomas Cranmer as a Young Man

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FOXE'S BOOK OF MARTYRS

CONTENTS

3

29. Thomas Whittle, Bartlet Green, John Tudson, John Went, Thomas Browne; Isabel

Foster, and Joan Warne, alias Lashford.

5

49

3

30. John Lomas, Anne Albright, Joan Catmer, Agnes Snoth, and Joan Sole.

31. Thomas Cranmer

52

32. Agnes Porter and Joan Trunchfield.

149

151

33. John Maundrel, William Coberley, and John Spicer.

34. Robert Drakes, William Tyms, Richard Spurge, Thomas Spurge, John Cavel, George

Ambrose

154

176

188

190

3

35. The Norfolk Supplication

36. John Harpole and Joan Beach

37. John Hullier.

38. Christopher Lyster, John Mace, John Spencer, Simon Joyne, Richard Nichols and John

203

Hamond.

3

39. Hugh Laverock, John Apprice, Katharine Hut, Elizabeth Thackvel, and Joan Horns 206

40. Thomas Drowry and Thomas Croker.

211

214

217

221

223

230

235

240

291

312

41. Persecution in Suffolk

42. Sailors Saved Through the Power of Faith.

43. Other Martyrs, June 1556.

44. Thirteen Martyrs Burned at Stratford-Le-Bow.

45. Trouble and Business in the Diocese of Lichfield and Elsewhere, June-July 1556

46. John Fortune, Otherwise Cutler.

47. The Death of John Careless, in the King's Bench.

48. Julius Palmer, John Gwin and Thomas askin

49. Persecution in Ipswich.

50. Katharine Cawches, Guillemine Gilbert, Perotine Massey, and An Infant, the Son of

Perotine Massey.

320

335

3

51.Other Martyrs in 1556

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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.

355

3

52. The Visitation at Cambridge; Exhumations and Burnings.

53. Persecution in Canterbury.

356

393

54. A Bloody Commission Given Forth By King Philip and Queen Mary, To Persecute the

Poor Members of Christ.

397

3

55. The Apprehension of Two and Twenty Prisoners, Sent Up Together For God's Word, To

London, From Colchester.

401

3

56.Thomas Loseby, Henry Ramsey, Thomas Thirtel, Margaret Hide, and Agnes Stanley 410

57. Stephen Gratwick

416

424

435

442

58. Edmund Allin and Others, Martyred in Kent.

59.Matthew Plaise

60. Richard Woodman and Nine Others.

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FOXE'S BOOK OF MARTYRS

3

29. 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.

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

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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

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FOXE'S BOOK OF MARTYRS

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.

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"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

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FOXE'S BOOK OF MARTYRS

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.

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"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

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FOXE'S BOOK OF MARTYRS

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

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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.

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FOXE'S BOOK OF MARTYRS

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.

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"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.

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.

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The Examination of Thomas Whittle

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."

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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

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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,

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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

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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

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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

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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,

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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.

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"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

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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

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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."

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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

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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

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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

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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

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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,

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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.'

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"

'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 cœna 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 Œcolampadius: 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.

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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 prædicatio. 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

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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

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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 Antiochiæ, 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

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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 Œcolampadius 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."

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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 --

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"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."

During the time of his imprisonment 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."

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Greene Visited in Prison

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

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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, Cœlum 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?

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"

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,

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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

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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,

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which was the fifteenth day of January, and afterward burned with the other martyrs,

the twenty-seventh of the same month.

Thomas Brown, martyr.

HOMAS 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."

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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

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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

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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,

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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.

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3

30. 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

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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

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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.

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3

31. 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.

S 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

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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

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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.

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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

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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.

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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.

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

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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

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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

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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.

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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.

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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,

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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

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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

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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."

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."

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Cranmer, Chersey and the Priest

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

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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

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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

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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

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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,

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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

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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

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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.

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

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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.

Cranmer and his Accusers before King Henry VIII

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

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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

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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

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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!

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"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: -- ]

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"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.

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"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,

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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.

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"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

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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.

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he 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.

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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

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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 Room in the Tower Where Cranmer was Imprisoned

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

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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.

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

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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

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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

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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.

fter 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

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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.

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"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 Angliæ, 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,

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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, quæ 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 pœnitentiam, et prima opera fac; for by such means as ye have fallen, ye must

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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

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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.

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"

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 pœnitentiam, 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."

1

2 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

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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 illustrissimæ 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:

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"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.

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"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 præmunire, 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."

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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

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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 præmunire, 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 ruinæ

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 apostolicæ

ecclesia, sua inobedientia ac præsumptione, a quoquam esse non dubitetur. Quia

majoris excommunicationis dejectione est abjiciendus, cui sancta ecclesia commissa

fuerit disciplina, qui non solum jussionibus prælatæ sanctæ ecclesia parere debuit, sed

etiam aliis ne præterirent insinuare. Sitque alienus a divinis et pontificalibus officiis,

qui noluerit præceptis 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

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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.

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"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."

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.

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

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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."

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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."

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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.

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"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.

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"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

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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, 'Hæreticus 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,

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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 ædificabo 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 præpositus et caput fratrum tuorum. To conclude, when

they came that required didrachmæ 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.

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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 cœna 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 hæreticum contendis, si

Pharisæi convicti, et non placati et hæretici, &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.

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"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."

hese, 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.

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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.

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"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 præmunire. 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

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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,

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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

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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.

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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,)

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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

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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

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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.

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"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

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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.

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Dr. Cranmer on Trial

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.

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"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."

"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

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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

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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.

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"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.

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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

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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

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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

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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

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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.

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"

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.

Cranmer Making his Speech

"

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

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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."

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

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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.

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

The Execution of Cranmer

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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

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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

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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 præmunire; 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 præmunire.

"

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

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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.

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"

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

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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

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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

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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

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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.

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"

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.

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"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."

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3

32. Agnes Porter and Joan Trunchfield.

Execution of Porter and 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

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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.

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3

33. 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.

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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

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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.

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3

34. Robert Drakes, William Tyms, Richard Spurge,

Thomas Spurge, John Cavel, George Ambrose

The Six Martyrs at Their Execution

BOUT 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

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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

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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

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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.'

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"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.

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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.'

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"

'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.'

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"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.

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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.

FTER 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,

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"

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

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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.

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"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."

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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

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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

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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

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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;

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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

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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

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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

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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.

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"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."

"

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3

35. The Norfolk Supplication

BOUT 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.

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"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

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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

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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

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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

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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.

"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

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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.

A Romish Funeral Procession by Moonlight

"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

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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

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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.

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"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.

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"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,

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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."

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36. 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.

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;

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"

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.

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37. 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

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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."

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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.

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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.

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"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

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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.

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"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.

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"

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

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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,

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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

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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

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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

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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.

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3

38. 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.

OT 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.

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"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

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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.

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3

39. Hugh Laverock, John Apprice, Katharine Hut,

Elizabeth Thackvel, and Joan Horns

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.

N 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

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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,

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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

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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;

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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.

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40. Thomas Drowry and Thomas Croker.

Croker and Drowry at the Stake

E 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

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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."

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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.

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3

41. 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.

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"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.

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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!

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3

42. Sailors Saved Through the Power of Faith.

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

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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,

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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

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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.

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43. 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.

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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.

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44. Thirteen Martyrs Burned at Stratford-Le-Bow.

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.

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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

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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.

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"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

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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.

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"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.

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Elizabeth Pepper.

Agnes George.

Thomas Freeman.

William Stannard.

William Adams."

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3

45. 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

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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.

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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.

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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

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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.

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3

46. John Fortune, Otherwise Cutler.

N 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?"

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"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."

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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."

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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."

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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.

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3

47. The Death of John Careless, in the King's Bench.

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."

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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."

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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?"

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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."

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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."

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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."

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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?"

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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."

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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?"

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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

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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.

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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.

N 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

The Father of mercy and God of all consolation comfort you with his eternal

him.

"

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.

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"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

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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

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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

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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

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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

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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."

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N 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."

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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

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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

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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.

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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

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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.

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"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

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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

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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.

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"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

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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

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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 "

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To my dear and faithful brother, Augustine Bernher.

HE 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

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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

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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.

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"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

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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

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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

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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

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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.

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"

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.

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"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

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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."

n 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

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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

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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,

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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.

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"

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."

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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.

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"

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

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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

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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."

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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

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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."

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3

48. Julius Palmer, John Gwin and Thomas askin

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

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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.

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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

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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

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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

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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

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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.'

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,

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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

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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."

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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

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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!

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"

Item, That they found him alone with his hostess by the fire-side in the hall,

the door being shut to them forsooth."

HEN 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,

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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:--

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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."

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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

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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?"

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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."

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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."

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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

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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."

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.

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Palmer and his companions at the place of execution

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,

Illæsam retinens fortis in igne fidem.

Propteria in cœlum nunc Palmifer iste receptus,

Justitiae Palmam non pereuntis habet.

"Justus ut palma florebit."

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3

49. Persecution in Ipswich.

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

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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.

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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.

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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

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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

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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

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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,

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Whether it be right in the sight of God, that we should obey you more than God, judge

ye.

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3

50. 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

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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

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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

1

556.

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

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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 Three Guernsey Women at the Stake

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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.

ow 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

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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

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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?

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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.

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The Bones of Infants found in a Wall in Lenton Abbey

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?

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Or else did she throw it by the walls into some private 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

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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.

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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.

UT 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?

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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

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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

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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!

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3

51.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.

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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.

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.'

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"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.'

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"

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

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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."

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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."

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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."

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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.

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"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

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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.

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"

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 hæretico 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

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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.

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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

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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.

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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

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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

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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."

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Heretics bearing Faggots and Candles

The trouble and vexation of good people in the diocese of Lichfield and Coventry.

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

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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

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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.

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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,

1

557, and the Fifth Year of Queen Mary.

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3

52. The Visitation at Cambridge; Exhumations and

Burnings.

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.

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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

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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

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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,

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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.

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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.

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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

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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.

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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

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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:

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"

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

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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

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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.

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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.

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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

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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

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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.

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"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.

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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

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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.

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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

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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."

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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

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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

1

558; 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

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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

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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

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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

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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

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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

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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,

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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

1

400, 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.

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"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

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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

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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.

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ND because the one university should not mock the other,

like cruelty was also declared upon the dead body of Peter

Martyr's wife at Oxford, 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.

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Peter Martyr's Wife Exhumed

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.

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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.

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3

53. 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

"

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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.

1

8. 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.

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"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.

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"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.

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3

54. 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

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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

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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,

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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."

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3

55. The Apprehension of Two and Twenty Prisoners, Sent

Up Together For God's Word, To London, From Colchester.

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-

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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

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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

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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

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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.

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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.

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"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

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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."

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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."

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56.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.

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,

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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

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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

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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.

1

3. "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

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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."

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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.

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57. 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

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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?'

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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

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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.'

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"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.'

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"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,

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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

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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.

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3

58. 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

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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

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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."

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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

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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."

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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."

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The Maidstone Martyrs at the Stake

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.

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

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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.

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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.

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"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.

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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."

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3

59.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.

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"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.'

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"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?

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"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.

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"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.

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"

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,

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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.

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3

60. Richard Woodman and Nine Others.

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.

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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

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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.

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"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

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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.

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"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

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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,

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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."

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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."

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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."

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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."

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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."

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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

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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."

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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

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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

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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

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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?"

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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."

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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."

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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."

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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."

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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?"

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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."

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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

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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

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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

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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.

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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

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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?"

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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

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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."

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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."

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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."

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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,

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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

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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

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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.

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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

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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."

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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."

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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.

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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?"

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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."

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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

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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."

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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

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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

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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

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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

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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

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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

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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."

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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

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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?'

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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."

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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."

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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."

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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

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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

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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,

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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

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VOLUME 12

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.

END OF VOLUME 12

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Volume 01 Volume 02 Volume 03 Volume 04 Volume 05 Volume 06 Volume 07

Volume 08 Volume 09 Volume 10 Volume 11 Volume 12 Volume 13 Volume 14

These Volumes Have a Lot of Information

They Take About 1-3 Minutes to Load

Volume 12

Cover Page

Volume 01 Volume 02 Volume 03 Volume 04 Volume 05 Volume 06 Volume 07

Volume 08 Volume 09 Volume 10 Volume 11 Volume 12 Volume 13 Volume 14